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THE VEIL OF DIVINATION 

Illustrating The Greater And Lesser Arcana 

EMBRACING 

THE VEIL AND ITS SYMBOLS. SECRET TRADI- 
TION UNDER THE VEIL OF DIVINATION. ART 
OF TAROT DIVINATION. OUTER METHOD 
OF THE ORACLES. THE TAROT IN 
HISTORY. INNER SYMBOLISM. 
THE GREATER KEYS. 

By 
Dr. L. W. de Laurence 

Author Of, The Master Key. The Immanence Of God, 
Know Thyself. God, The Bible, Truth And Christlin 
Theology. Medical Hypnosis And Magnetic Hypnotism. 
Manual Of Disease And Modern Medicine. Valmondi: 
The Old Book Op Ancient Mysteries. The Dead Man's 
Home. Self-Consciousness In Public. The Great 
Book Of Magical Art, Hindu Magic And East Indian 
Occultism, A Self Guide For All Men, Etc., Etc. 








NOTICE — This work is protected by Copyright, and simul- 
taneous initial publications in United States of America, Great 
Britain, France, Germany, Russia, India, China and other coun- 
tries. All rights reserved. 



LC Control Numbe 



DEC -5 1916 

©Ci,A445958 




tmp96 025791 






^^"^vb'^^ 



THE ILLUSTRATED KEY TO 
THE TAROT 



^vtfnt^ 



It seems rather of necessity than predilection in the sense of 
apologia that I should put on record in the first place a plain 
statement of my personal position, as one who for many years 
of literary life has been, subject to his spiritual and other limi- 
tations, an exponent of the higher mystic schools. It will be 
thought that I am acting strangely in concerning myself at this 
day with what appears at first sight and simply a well-known 
method of fortune-telling. Now, the opinions of some, even in 
the literary reviews, are of no importance unless they happen to 
agree with our own, but in order to sanctify this doctrine we 
must take care that our opinions, and the subjects out of which 
they arise, are concerned only with the highest. Yet it is just 
this which may seem doubtful, in the present instance, not only 
to those, whom I respect within the proper measures of detach- 
ment, but to some of more real consequence, seeing that their 
dedications are mine. To these and to any I would say that 
after the most illuminated Frater Christian Rosy Cross had 
beheld the Chemical Marriage in the Secret Palace of Transmu- 
tation, his story breaks ofif abruptly, with an intimation that he 
expected next morning to be door-keeper. After the same man- 
ner, it happens more often than might seem likely that those who 
have seen the Occult Powers of Nature through the most clearest 
veils of the sacraments are those who assume thereafter the hum- 
blest offices of all about the House of Wisdom. By such simple 
devices also are the Adepts and Great Masters in the secret orders 
distinguished from the cohort of Neophytes as serri scrvorum 
mysterii. So also, or in a way which is not entirely unlike, we 
meet with the Tarot cards at the outermost gates — amidst the 
frittering? and debris of the so-called occult arts, about which no 
one in their senses has sufifered the smallest deception ; and yet 
these cards belong in themselves to another region, for they con- 
tain a very high symbolism, which is interpreted according to the 
Laws of Grace rather than by the pretexts and intuitions of that 
which passes for divination. The fact that the wisdom of God 
( Nature) is foolishness with men does not create a presumption 
that the foolishness of this world makes in any sense for Divine 
Wisdom ; so neither the scholars in the ordinary classes nor the 

3 



4 PREFACE. 

pedagogues in the seats of the mighty will be quick to perceive the 
likelihood or even the possibility of this proposition. .The subject 
has been in the hands of cartomancists as part of the stock-in-trade 
of their industry ; I do not seek to persuade any one outside my 
own circles that this is of much or of no consequence ; but on the 
historical and interpretative sides it has not fared better; it has 
been there in the hands of exponents who have brought it into 
utter contempt for those people who possess philosophical insight 
or faculties for the appreciation of evidence. It is time that it 
should be rescued, and this I propose to undertake once and for 
all, that I may have done with the side issues which distract from 
the term. As poetry is the most beautiful expression of the things 
that are of all most beautiful, so is symbolism the most catholic 
expression in concealment of things that are most profound in 
the Sanctuary and that have not been declared outside it with the 
same fullness by means of the spoken word. The justification 
of the rule of silence is no part of my present concern, but I have 
put on record elsewhere, and quite recently, what it is possible to 
say on this subject. 

The little treatise which follows is divided into three parts, in 
the first of which I have dealt with the antiquities of the subject 
and a few things that arise from and connect therev/ith. It should 
be understood that it is not put forward as a contribution to the 
history of playing cards, about which I know and care nothing ; 
it is a consideration dedicated and addressed to a certain school 
of occultism, more especially in France, as to the source and 
center of all the phantasmagoria which has entered into expres- 
sion during the last fifty years under the pretense of considering 
Tarot cards historically. In the second part, I have dealt with 
the symbolism according to some of its higher aspects, and this 
also serves to introduce the complete and rectified Tarot, which 
is available separately, in the form of colored cards, the designs 
of which are added to the present text in black and white. They 
have been prepared under my supervision — in respect of the attri- 
butions and meanings — by a lady who has high claims as an artist. 
"Regarding the divinatory part, by which my thesis is terminated, 
I consider it personally as a fact in the history of the Tarot; as 
such, I have drawn, from all published sources, a harmony of 
the meanings which have been attached to the various cards, and 
I have given prominence to one method of working that has not 
been published previously ; having the merit of simplicity, while 
it is also of universal application, it may be held to replace the 
cumbrous and involved systems of the larger hand-books. 



CONTENTS 



PAGE 

Preface 3 

An explanation of the personal kind — An illustration from 
mystic literature — A subject which calls to be res- 
cued — Limits and intention of the work. 



PART I 
The Veil And Its Symbols 7 

§ I. — Introductory And General. 

§ 2. — Class I. The Trumps Major, Otherwise Greater 

Arcana. 
§ 3. — Class II. The Four Suits, Otherwise Lesser Arcana. 
§ 4. — The Tarot In History. 

PART II 
The Doctrine Behind The \'En 33 

§ I. — The Tarot And Secret Tradition. 
§ 2. — The Trumps Major And Their Inner Symbolism. 
§ 3. — Conclusion As To The Greater Keys. 

5 



6 CONTENTS. 

PART III 

PAGE 

The Outer Method Of The Oracles . . . . 85 

§ I. — Distinction Between The Greater And Lesser 

Arcana. 
§2. — The Lesser Arcana, Otherwise, The Four Suits Of 
Tarot Cards. 

The Suit Of Wands. 
The Suit OfCups. 
The Suit Of Swords. 
The Suit Of Pentacles. 
§ 3. — The Greater Arcana And Their Divinatory Mean- 
ings. 
§ 4. — Some Additional Meanings Of The Lesser Arcana. 
§ 5. — The Recurrence Of Cards In Dealing. 
§ 6. — The Art Of Tarot Divination. 
§ 7. — An Ancient Celtic Method Of Divination. 
§8. — An Alternative Method Of Reading The Tarot 

Cards. 
§ 9.— The Method Of Reading By Means Of Thirty-five 
Cards. 

BIBLIOGRAPHY 

A Concise Bibliography Of The Chief Works Dealing 
With The Tarot And Its Connections . . . 164 



PART I 

THE VEIL AXD ITS SYMBOLS 



©0 ©I|? ©arot 

THE VEIL AND ITS SYMBOLS 
Section I 

INTRODUCTORY AND GENERAL 

The pathology of the poet says that "the undcvont astronomer 
is mad" ; the pathology of the very plain man says that "the genius 
is mad" : and between these extremes, which stand for ten thou- 
sand analogous excesses, the sovereign reason takes the part of a 
moderator and does what it can. I do not think that there is a 
pathology of the occidt dedications, but about their extravagances 
no one can question, and it is not less difficult than thankless to 
act as a moderator regarding them. Moreover, the pathology, if 
it existed, would probably be an empiricism rather than a diag- 
nosis, and would offer no criterion. Now, occidtism is not like 
mystic faculty, and it very seldom works in harmony either with 
business aptitude in the things of ordinary life or with a knowl- 
edge of the canons of evidence in its own sphere. I know that 
for the high art of ribaldry there are few things more dull than 
the criticism which maintains that a thesis is untrue, and cannot 
understand that it is decorative. I know also that after long deal- 
ing with doubtful doctrine or with difficult research it is always 
refreshing, in the domain of this art, to meet with what is obvi- 
ously of fraud or at least of complete unreason. But the aspects 
of history, as seen through the lens of occultism, are not as a 
rule decorative, and ha\'e few gifts of refreshment to heal the 
lacerations which they inflict on the logical understanding. It 
almost requires a Frater Sapiens dominahitur astris in the Fellow- 
ship of the Rosy Cross to have the patience which is not lost 
amidst clouds of folly when the consideration of the Tarot is 
undertaken in accordance with the higher law of symbolism. The 
true Tarot is symbolism; it speaks no other language and offers 
no other signs. Given the inward meaning of its emblems, they 
do become a kind of alphabet which is capable of indefinite combi- 
nations and makes true sense in all. On the highest plane it offers 

9 



10 ILLUSTRATED KEY TO THE TAROT. 

a "Key" To The Mysteries, in a manner which is not arbitrary 
and has not been read in. But the wrong symboHcal stories have 
been told concerning it, and the wrong history has been given in 
every published work which so far has dealt with the subject. 
It has been intimated by two or three writers that, at least in 
respect of the meanings, this is unavoidably the case, because few 
are acquainted with them, while these few hold by transmission 
under pledges and cannot betray their trust. The suggestion is 
fantastic on the surface, for there seems a certain anti-climax in 
the proposition that a particular interpretation of fortune-telling 
— I'art de tirer les cartes — can be reserved for Sons of the Doc- 
trine. The fact remains, notwithstanding, that a Secret Tradition 
exists regarding the Tarot, and as there is always the possibility 
that some minor arcana of the Mysteries may be made public 
with a flourish of trumpets, it will be as well to go before the 
event and to warn those who are curious in such matters that any 
revelation will contain only a third part of the earth and sea and 
a third part of the stars of heaven in respect of the symbolism. 
This is for the simple reason that neither in root-matter nor in 
development has more been put into writing, so that much will 
remain to be said after any pretended unveiling. The guardians 
of certain temples of initiation who keep watch over mysteries of 
this order have therefore no cause for alarm. 

In my preface to The Tarot Of The Bohemians, which, rather 
by an accident of things, has recently come to be re-issued after a 
long period, I have said what was then possible or seemed most 
necessary. The present work is designed more especially — as I 
have intimated — to introduce a rectified set of the cards them- 
selves and to tell the unadorned truth concerning them, so far as 
this is possible in the outer circles. As regards the sequence of 
greater symbols, their ultimate and highest meaning lies deeper 
than the common language of picture or hieroglyph. This will be 
understood by those who have received some part cl the Secret 
Tradition. As regards the verbal meanings allocated here to the 
more important Trump Cards, they are designed to set aside the 
follies and impostures of past attributions, to put those who have 
the gift of insight on the right track, and to take care, within the 
limits of my possibilities, that they are the truth so far as they go. 

It is regrettable in several respects that I must confess to cer- 
tain reservations, but there is a question of honor at issue. Fur- 
thermore, between the follies on the one side of those who know 
nothing of the tradition, yet are in their own opinion the expo- 
nents of something called occult science and philosophy, and on 
the other side between the make-believe of a few writers who 



THE VEIL AND ITS SYMBOLS. 11 

have received part of the tradition and think that it constitutes 
a legal title to scatter dust in the eyes of the world without, 1 feel 
that the time has come to say what it is possible to say, so that the 
effect of current chaPrlatanism and unintelligence may be reduced 
to a minimum. 

We, shall see in due course that the history of Tarot cards is 
largely of the negative kind, and that, when the issues are cleared 
by the dissipation of reveries and gratuitous speculations ex- 
pressed in the terms of certitude, there is in fact no history- prior 
to the fourteenth century. The deception and self-deception re- 
garding their origin in Egypt, India or China put a lying spirit 
mto the mouths of the first expositors, and the later occult writers 
have done little more than reproduce the first false testimony in 
the good faith of an intelligence unawakened to the issues of re- 
search. As it so happens, all expositions have worked within a 
very narrow range, and owe, comparatively speaking, little to the 
inventive faculty. One brilliant opportunity has at least been 
missed, for it has not so far occurred to any one that the Tarot 
might perhaps have done duty and even originated as a secret 
symbolical language of the Albigensian sects. I commend this 
suggestion to the lineal decendants in the spirit of Gabriele Ros- 
setti and Eugene Aroux, to J\Ir. Harold Bayley as another New 
Light On The Renaissance, and as a taper at least in the darkness 
which, with great respect, might be serviceable to the zealous and 
all-searching mind of Mrs. Cooper-Oakley. Think only what the 
supposed testimony of watermarks on paper might gain from the 
Tarot Card of the Pope or Hierophant, in connection with the 
notion of a secret Albigensian patriarch, of which Mr. Bayley has 
found in these same watermarks so much material to his purpose. 
Think only for a moment about the card of the High Priestess as 
representing the Albigensian church itself ; and think of the 
Tower struck by Lightning as typifying the desired destruction of 
Papal Rome, the city on the seven hills, with the pontiff and his 
temporal power cast down from the spiritual edifice when it is 
riven by the wrath of God (Nature). The possibilities are so 
numerous and persuasive that they almost deceive in their expres- 
sion one of the elect who has invented them. But there is more 
even than this, though I scarcely dare to cite it. When the time 
came for the Tarot cards to be the subject of their first formal 
explanation, the archc-eologist Court de Gebelin reproduced some 
of their most important emblems, and — if I may so term it — the 
codex which he used has served — by means of his engraved plates 
— as a basis of reference for many sets that have been issued sub- 
sequently. The figures are very primitive and differ as such from 



12 



IJ.LUSTRATED KEY TO THE TAROT. 



the cards of Etteilla, the Marseilles Tarot, and others still current 
in France. I am not a good judge in such matters, but the fact 
that every one of the Trumps Major might have answered for 
watermark purposes is shown by the cases which I have quoted 
and by one most remarkable example of the Ace of Cups. 

I should call it an eucharistic emblem after the manner of a 
ciborium, but this does not signify at the moment. The point is 
that Mr. Harold Bayley gives six analogous devices in his Nezv 
Light On The Renaissance, being watermarks on paper of the 
seventeenth century, which he claims to be of Albigensian origin 
and to represent sacramental and Graal emblems. Had he only 
heard of the Tarot, had he known that these cards of divination, 




cards of fortune, cards of all vagrant arts, were perhaps current 
at the period in the South of France, I think that his enchanting 
but all too fantastic hypothesis might have dilated still more 
largely in the atmosphere of his dream. We should no doubt 
have had a vision of Christian Gnosticism, Manichseanism, and all 
that he understands by pure primitive Gospel, shining behind the 
pictures. 

I do not look through such glasses, and I can only commend the 
subject to his attention at a later period; it is mentioned here that 
I may introduce with an unheard-of wonder the marvels of arbi- 
trary speculation as to the history of the cards. 

With reference to their form and number, it should scarcely be 
necessary to enumerate them, for they must be almost commonly 
familiar, but as it is precarious to assume anything, and as there 
are also other reasons, I will tabulate them briefly as follows : — 



THE VEIL AXD ITS SYMBOLS. 13 



CLASS I 

Section 2 

TRUMPS MAJOR 

OTHERWISE, GREATER ARCANA 

1. The Magus, Magician, or Juggler, the caster of the dice 
and mountebank, in the world of vulgar trickery. This is the 
colportagc interpretation, and it has the same correspondence 
with the real symbolical meaning that the use of the Tarot in 
fortune-telling has with its mystic construction according to the 
secret science of symbolism. I should add that many mde- 
pendent students of the subject, following their own lights, have 
produced individual sequences of meaning in respect of the 
Trumps ]\Iajor, and their lights are sometimes suggestive, btit 
they are not the true lights. For example, Eliphas Levi says that 
the Magus signifies that unity which is the mother of numbers ; 
others say that it is the Divine Unity ; and one of the latest 
French commentators considers that in its general sense it is 
the will. 

2. The High Priestess, the Pope Joan, or Female Pontiff; 
early expositors have sought to term this card the Mother, or 
Pope's Wife, which is opposed to the symbolism. It is some- 
times held to represent the Divine Law and the Gnosis, in which 
case the Priestess corresponds to the idea of the Shekinah. Slie 
is the Secret Tradition and the higher sense of the instituted 
Mysteries. 

3. The Empress, who is sometimes represented with full face, 
while her correspondence, the Emperor, is in profile. As there 
has been some tendency to ascribe a symbolical significance to 
this distinction, it seems desirable to say that it carries no inner 
meaning. The Pnipress has been connected with the ideas of 
universal fecundity and in a general sense with activity. 

4. The Jiinperor, by imputation the sjiouse of the former. He 
is occasionally represented as wearing, in addition to his i>er- 



14 ILLUSTRATED KEY TO THE TAROT. 

sonal insignia, the stars or ribbons of some order of chivalry. 
I mention this to show that the cards are a medley of old and 
new emblems. Those who insist upon the evidence of the one 
may deal, if they can, with the other. No effectual argument 
for the antiquity of a particular design can be drawn from the 
fact that it incorporates old material; but there is also none 
which can be based on sporadic novelties, the intervention of 
which may signify only the unintelligent hand of an editor or of 
a late draughtsman. 

5. The High Priest or Hierophant, called also Spiritual Father, 
and more commonly and obviously the Pope. It seems even to 
have been named the Abbot, and then its correspondence, the 
High Priestess, was the Abbess or Mother of the Convent. 
Both are arbitrary names. The insignia of the figures are papal, 
and in such case the High Priestess is and can be only the Church, 
to whom Pope and priests are married by the spiritual rite of 
ordination. I think, however, that in its primitive form this card 
did not represent the Roman Pontiff. 

6. The Lovers or Marriage. This symbol has undergone many 
variations, as might be expected from its subject. In the 
eighteenth century form, by which it first became known to the 
world of archaeological research, it is really a card of married 
life, showing father and mother, with their child placed between 
them; and the pagan Cupid above, in the act of flying his shaft, 
is, of course, a misapplied emblem. The Cupid is of love begin- 
ning rather than of love in its fulness, guarding the fruit thereof. 
The card is said to have been entitled Simulacrum fidei, the 
symbol of conjugal faith, for which the rainbow as a sign of the 
covenant would have been a more appropriate concomitant. The 
figures are also held to have signified Truth, Honor and Love, 
but I suspect that this was, so to speak, the gloss of a com- 
mentator moralizing. It has these, but it has other and higher 
aspects. 

7. The Chariot. This is represented in some extant codices 
as being drawn by two sphinxes, and the device is in consonance 
with the symbolism, but it must not be supposed that such was its 
original form ; the variation was invented to support a particular 
historical hypothesis. In the eighteenth century white horses 
were yoked to the car. As regards its usual name, the lesser 
stands for the greater; it is really the King in his triumph, typi- 
fying, however, the victory which creates kingship as its natural . 
consequence and not the vested royalty of the fourth card. M. 
Court de Gebelin said that it was Osiris Triumphing, the con- 
quering sun in spring-time having vanquished the obstacles of 



THE VEIL AND ITS SYMBOLS. 15 

winter. We know now that Osiris rising from the dead is not 
represented by such obvious symboHsm. Other animals than 
horses have also been»used to draw the curriis triumphalis, as, for 
example, a lion and a leopard. 

8. Fortitude. This is one of the cardinal virtues, of which I 
shall speak later. The female figure is usually represented as 
closing the mouth of a lion. In the earlier form which is 
printed by Court de Gebelin, she is obviously opening it. The 
first alternative is better symbolically, but either is an instance 
of strength in its conventional understanding, and conveys the 
idea of mastery. It has been said that the figure represents 
organic force, moral force and the principle of all force. 

9. The Hermit, as he is termed in common pnrlance, stands 
next on the list; he is also the Capuchin, and in more philosoph- 
ical language the Sage. He is said to be in search of that Truth 
which is located far off in the sequence, and of Justice which 
has preceded him on the way. But this is a card of attainment, 
as we shall see later, rather than a card of quest. It is said also 
that his lantern contains the Light of Occult Science and that 
his staff* is a Magic Wand. These interpretations are comparable 
in every respect to the divinatory and fortune-telling meanings 
with which I shall have to deal in their turn. The diabolism of 
both is that they are true after their own manner, but that they 
miss all the high things to which the Greater Arcana should be 
allocated. It is as if a man who knows in his heart that all roads 
lead to the heights, and that God (Nature) is at the great height 
of all, should choose the way of perdition or the way of folly as 
the path of his own attainment, filiphas Levi has allocated this 
card to Prudence, but in so doing he has been actuated by the 
wish to fill a gap which would otherwise occur in the symbolism. 
The four cardinal virtues are necessary to an idealogical sequence 
like the Trumps Major, but they must not be taken only in that 
first sense which exists for the use and consolation of him who 
in these days of halfpenny journalism is called the man in the 
street. In their proper understanding they are the correlatives of 

'the counsels of perfection when these have been similarly re-ex- 
pressed, and they read as follows: (a) Transcendental Justice, 
the counter-equilibrium of the scales, when they have been over- 
weighted so that they dip heavily on the side of God (Nature). 
The corresponding counsel is to use loaded dice when you play 
for high stakes with Diabohis. The axiom is Aitt Deus, ant nihil, 
(b) Divine Ecstasy, as a counterpoise to something called Tem- 
perance, the sign of which is, I believe, the extinction of lights in 
the tavern. The corresponding counsel is to drink only of new 



16 ILLUSTRATED KEY TO THE TAROT. 

wine in the Kingdom of the Father, because God (Nature) is all 
in all. The axiom is that man being a reasonable being must get 
intoxicated with God ( Nature) ; the imputed case in point is 
Spinoza, (c) The state of Royal Fortitude, which is the state of 
a Tower of Ivory and a House of Gold, but it is God (Nature) 
and not the man who has become Turns fortitudinis a facie ini- 
mici, and out of that House the enemy has been cast. The corres- 
ponding counsel is that a man must not spare himself even in the 
presence of death, but he must be certain that his sacrifice shall be 
— of any open course — the best that will ensure his end. The 
axiom is that the strength which is raised to such a degree that a 
man dares lose himself shall show him how Nature (God) is 
found, and as to such refuge — dare therefore and learn, {d) 
Prudence is the economy which follows the line of least resistance, 
that the soul may get back whence it came. It is a doctrine of 
divine parsimony and conservation of energy because of the stress, 
the terror and the manifest impertinences of this life. The corre- 
sponding counsel is that true prudence is concerned with the one 
thing needful, and the axiom is : Waste not, want not. The con- 
clusion of the whole matter is a business proposition founded on 
the law of exchange : You cannot help getting what you seek in 
respect of the things that are Divine : it is the law of supply and 
demand. I have mentioned these few matters at this point for two 
simple reasons: (a) because in proportion to the impartiality of 
the mind it seems sometimes more difficult to determine whether it 
is vice or vulgarity which lays waste the present world more pite- 
ously ; (&) because in order to remedy the imperfections of the old 
notions it is highly needful, on occasion, to empty terms and 
phrases of their accepted significance, that they may receive a 
new and more adequate meaning. 

10. The Wheel of Fortune. There is a current Manual of 
Cartomancy which has obtained a considerable vogue in England, 
and amidst a great scattermeal of curious things to no purpose has 
intersected a few serious subjects. In its last and largest edition 
it treats in one section of the Tarot; which — if I interpret the 
author rightly — it regards from beginning to end as the Wheel' 
of Fortune, this expression being understood in my own sense. I 
have no objection to such an inclusive though conventional de- 
scription ; it obtains in all the worlds, and I wonder that it has not 
been adopted previously as the most appropriate name on the side 
of common fortune-telling. It is also the title of one of the 
Trumps Major — that indeed of our concern at the moment, as my 
sub-title shows. Of recent years this has suffered many fantastic 
presentations and one hypothetical reconstruction which is sug- 



THE VEIL AND ITS SYMBOLS. 17 

gestive in its symbolism. The wheel has seven radii ; in the eigh- 
teenth century the ascending and descending animals were really 
of nondescript character, one of them having a human head. At 
the summit was another monster with the body of an indeter- 
minate beast, wings on shoulders and a crown on head. It car- 
ried two wands in its claws. These are replaced in the recon- 
struction by a Hermanubis rising with the wheel, a Sphinx 
couchant at the summit and a Typhon on the descending side. 
Here is another instance of an invention in support of a hy- 
pothesis ; but if the latter be set aside the grouping is symbolically 
correct and can pass as such. 

11. Justice. That the Tarot, though it is of all reasonable an- 
tiquity, is not of time immemorial, is shown by this card, which 
could have been presented in a much more archaic manner. 
Those, however, who have gifts of discernment in matters of this 
kind will not need to be told that age is in no sense of the essence 
of the consideration ; the Rite of Closing the Lodge in the Third 
Craft Grade of Masonry may belong to the late eighteenth cen- 
tury, but the fact signifies nothing; it is still the summary of all 
the instituted and official Mysteries. The female figure of the 
eleventh card is said to be Astrasa, who personified the same 
virtue and is represented by the same symbols. This goddess not- 
withstanding, and notwithstanding the vulgarian Cupid, the 
Tarot is not of Roman mythology, or of Greek either. Its pre- 
sentation of Justice is supposed to be one of the four cardinal 
virtues included in the sequence of Greater Arcana; but, as it so 
happens, fourth emblem is wanting, and it became necessary for 
the commentators to discover it at all costs. They did what it was 
possible to do, and yet the laws of research have never succeeded 
in extricating the missing Persephone under the form of Pru- 
dence. Court de Gebelin attempted to solve the difficulty by a 
tour de force, and believed that he had extracted what he wanted 
from the symbol of the Hanged Man — wherein he deceived him- 
self. The Tarot has, therefore, its Justice, its Temperance also 
and its Fortitude, but — owing to a curious omission — it does not 
offer us any type of Prudence, though it may be admitted that, in 
some respects, the isolation of the Hermit, pursuing a sohtary 
path by the light of his own lamp, gives, to those who can re- 
ceive it, a certain high counsel in respect of the via prudenficr. 

12. The Hanged Man. This is the symbol which is supposed 
to represent Prudence, and Ttliphas Levi says, in his most shallow 
and plausible manner, that it is the adept bound by his engage- 
ments. The figure of a man is suspended head-downwards from 
a gibbet, to which he is attached by a rope about one of his ankles. 



18 ILLUSTRATED KEY TO THE TAROT. 

The arms are bound behind him and one leg is crossed over the 
other. According to another, and indeed the prevaiHng interpre- 
tation, he signifies sacrifice, but all current meanings attributed 
to this card are cartomancists' intuitions, apart froni any real 
value on the symbolical side. The fortune-tellers of the eigh- 
teenth century who circulated Tarots, depict a semi-feminine 
youth in jerkin, poised erect on one foot and loosely attached to 
a short stake driven into the ground. 

13. Death. The method of presentation is almost invariable, 
and embodies a bourgeois form of symbolism. The scene is the 
field of life, and amidst ordinary rank vegetation there are living 
arms and heads protruding from the ground. One of the heads is 
crowned, and a skeleton with a great scythe is in the act of mow- 
ing it. The transparent and unescapable meaning is death, but 
the alternatives allocated to the symbol are change and transfor- 
mation. Other heads have been swept from their place pre- 
viously, but it is, in its current and patent meaning, more 
especially a card of the death of Kings. In the exotic sense it has 
been said to signify the ascent of the spirit in the divine spheres, 
creation and destruction, perpetual movement, and so forth. 

14. Temperance. The winged figure of a female — who, in op- 
position to all doctrine concerning the hierarchy of angels, is usu- 
ally allocated to this order of ministering spirits — is pouring liquid 
from one pitcher to another. In his last work on the Tarot, Dr. 
Papus abandons the traditional form and depicts a woman wear- 
ing an Egyptian head-dress. The first thing which seems clear 
on the surface is that the entire symbol has no especial connection 
with Temperance, and the fact that this designation has always 
obtained for the card offers a very obvious instance of a meaning 
behind meaning, which is the title in chief to consideration in re- 
spect of the Tarot as a whole. 

15. The Devil. In the eighteenth century this card seems to 
have been rather a symbol of merely animal impudicity. Except 
for a fantastic head-dress, the chief figure is entirely naked ; it has 
bat-like wings, and the hands and feet are represented by the 
claws of a bird. In the right hand there is a scepter terminating in 
a sign which has been thought to represent fire. The figure as a 
whole is not particularly evil ; it has no tail, and the commentators 
who have said that the claws are those of a harpy have spoken 
at random. There is no better ground for the alternative sugges- 
tion that they are eagle's claws. Attached, by a cord depending 
from their collars, to the pedestal on which the figure is mounted, 
are two small demons, presumably male and female. These are 
tailed but not winged. Since 1856 the influence of filiphas Levi 



THE VEIL AND ITS SYMBOLS. 19 

and his doctrine of occultism has changed the face of this card, 
and it now appears as a pseudo-Baphometic tigure with the head 
of a goat and a great torch between the horns ; it is seated instead 
of erect, and in placfe of the generative organs there is the Her- 
metic caduceus. In Le Tarot Divinatoire of Papus the small 
demons are replaced by naked human beings, male and female, 
who are yoked only to each other. The author may be felicitated 
on this improved symbolism. 

1 6. The Tozver struck by Lightning. Its alternative titles 
are: Castle of Plutus, God's (Nature's) House and the Tower of 
Babel. In the last case, the figures falling therefrom are held to 
be Nimrod and his minister. It is assuredly a card of confusion, 
and the design corresponds, broadly speaking, to any of the des- 
ignations except Maison Dieu, unless we are to understand that 
the House of God (Nature) has been abandoned and the veil of 
the temple rent. It is a little surprising that the device has not 
so far been allocated to the destruction of Solomon's Temple, 
when the lightning would symbolize the fire and sword with 
which that edifice was visited by the King of the Chaldees. 

17. The Star, Dog-Star, or Sirius, also called fantastically 
the Star of the Magi. Grouped about it are seven minor lumi- 
naries, and beneath it is a naked female figure, with her left knee 
upon the earth and her right foot upon the water. She is in the 
act of pouring fluids from two vessels. A bird is perched on a 
tree near her; for this a butterfly on a rose has been substituted in 
some later cards. So also the Star has been called that of Hope. 
This is one of the cards which Court de Gebelin describes as 
wholly Egyptian — that is to say, in his own reverie. 

18. The Moon. Some eighteenth-century cards show the 
luminary on its waning side ; in the debased edition of Etteilla, it 
is the moon at night in her plentitude. set in a heaven of stars ; 
of recent years the moon is shown on the side of her increase. In 
nearly all presentations she is shining brightly and shedding the 
moisture of fertilizing dew in great drops. Beneath there are two 
towers, between which a path winds to the verge of the horizon. 
Two dogs, or alternatively a wolf and dog, are baying at the 
moon, and in the foreground there is water, through which a 
crayfish moves towards the land. 

19. The Sun. The luminary is distinguished in older cards 
by chief rays that are waved and salient alternately and by secon- 
dary salient rays. It appears to slied its influence on earth not 
only by light and heat, but — like the moon — by drops of dew. 
Court de Ge1)clin termed these tears of gold and of pearl just as 
he identified the lunar dew with tlie tears of Isis. Beneath the 



20 ILLUSTRATED KEY TO THE TAROT. 

dog-star there Is a wall suggesting an enclosure — as it might be, 
a walled garden — wherein are two children, either naked or 
lightly clothed, facing a water, and gambolling, or running hand 
in hand. Eliphas Levi says that these are sometimes replaced by 
a spinner unwinding destinies, and otherwise by a much better 
symbol — a naked child mounted on a white horse and displaying 
a scarlet standard. 

20. The Last Judgment. I have spoken of this symbol al- 
ready, the form of which is essentially invariable, even in the Et- 
teilla set. An angel sounds his trumpet per sepulchra regionum, 
and the dead arise. It matters little that Etteilla omits the angel, 
or that Dr. Papus substitutes a ridiculous figure, which is, how- 
ever, in consonance with the general motive of that Tarot set 
which accompanies his latest work. Before rejecting the trans- 
parent interpretation of the symbolism which is conveyed by the 
name of the card and by the picture which it presents to the 
eye, we should feel very sure of our ground. On the surface, at 
least, it is and can be only the resurrection of that triad — father, 
mother, child — whom we have met with already in the eighth 
card. M. Bourgeat hazards the suggestion that esoterically it is 
the symbol of evolution — of which it carries none of the signs. 
Others say that it signifies renewal, which is obvious enough ; 
that it is the triad of human life ; that it is the "generative force 
of the earth . . . and eternal life." Court de Gebelin 
makes himself impossible as usual, and points out that if the 
grave-stones were removed it could be accepted as a symbol of 
creation. 

21 — which, however, in most of the arrangements is the cipher 
card, number nothing — The Fool, Mate, or Umuise Man. Court 
de Gebelin places it at the head of the whole series as the zero or 
negative which is pre-supposed by numeration, and as this is a 
simpler so also it is a better arrangement. It has been abandoned 
because in later times the cards have been attributed to the let- 
ters of the Hebrew alphabet, and there has been apparently some 
difficulty about allocating the zero symbol satisfactorily in a se- 
quence of letters all of which signify numbers. In the present 
'reference of the card to the letter Shin, which corresponds to 200, 
the difficulty or the unreason remains. The truth is that the real 
arrangement of the cards has never transpired. The Fool carries 
a wallet; he is looking over his shoulder and does not know that 
he is on the brink of a precipice ; but a dog or other animal — some 
call it a tiger — is attacking him from behind, and he is hurrie'd to 
his destruction unawares. Etteilla has given a justifiable varia- 
tion of this card — as generally understood — in the form of a court 



THE VEIL AND ITS SYMBOLS. 21 

jester, with cap, bells and motley garb. The other descriptions 
say that the wallet contains the bearer's follies and vices, which 
seems bourgeois and Arbitrary. 

22. The World, the Universe, or Time. The four living 
creatures of the Apocalypse and Ezekiel's vision, attributed to the 
evangelists in Christian symbolism, are grouped about an elliptic 
garland, as if it were a chain of flowers intended to symbolize all 
sensible things ; within this garland there is the ligure of a woman, 
whom the wind has girt about the loins with a light scarf, and 
this is all her vesture. She is in the act of dancing, and has a 
wand in either hand. It is eloquent as an image of the swirl of 
the sensitive life, of joy attained in the body, of the soul's intoxi- 
cation in the earthly paradise, but still guarded by the Divine 
Watchers, as if by the powers and the graces of the Holy Name, 
Tctragammaton. n-.n^ — those four ineffable letters which are 
sometimes attributed to the mystical beasts, filiphas Levi calls 
the garland a crown, and reports that the figure represents Truth. 
Dr. Papus connects it with the Absolute and the realization of the 
Great Work; for yet others it is a symbol of humanity and the 
eternal reward of a life that has been spent well. It should be 
noted that in the four quarters of the garland there are four 
flowers distinctively marked. According to P. Christian, the 
garland should be formed of roses, and this is the kind of chain 
which filiphas Levi says is less easily broken than a chain of 
iron. Perhaps by antithesis, but for the same reason, the iron 
crown of Peter may lie more lightly on the heads of sovereign 
pontiffs than the crown of gold on kings. 



22 ILLUSTRATED KEY TO THE TAROT. 



CLASS II 
Section 3 

THE FOUR SUITS 

OTHERWISE, LESSER ARCANA 

The resources of interpretation have been lavished, if not 
exhausted, on the twenty-two Trumps Major, the symboHsm of 
which is unquestionable. There remain the four suits, being 
Wands or Scepters — ex hypothesi, in the archaeology of the sub- 
ject, the antecedents of Diamonds in modern cards: Cups, cor- 
responding to Hearts; Swords, which answer to Clubs, as the 
weapon of chivalry is in relation to the peasant's quarter-staff 
or the Alsatian bludgeon; and, finally, Pentacles — called also 
Deniers and Money — which are the prototypes of Spades. In 
the old as in the new suits, there are ten numbered cards, but in 
the Tarot there are four Court Cards allocated to each suit, or 
a Knight in addition to King, Queen and Knave. The Knave is 
a page, valet, or damoiseau; most correctly, he is an esquire, 
presumably in the service of the Knight; but there are certain 
rare sets in which the page becomes a maid of honor, thus pairing 
the sexes in the tetrad of the court cards. There are naturally 
distinctive features in respect of the several pictures, by which 
I mean that the King of Wands is not exactly the same per- 
sonage as the King of Cups, even after allowance has been 
made for the different emblems that they bear ; but the symbol- 
ism resides in their rank and in the suit to which they belong. 
So also the smaller cards, which — until now — have never been 
issued pictorially in these our modern days, depend on the par- 
ticular meaning attaching to their numbers in connection with 
the particular suit. I reserve, therefore, the details of the Lesser 
Arcana, till I come to speak in the second part of the rectified 
and perfected Tarot. which accompanies this work. The con- 
sensus of divinatory meanings attached both to the greater and 
lesser symbols belongs to the third part. 



THE VEIL AND ITS SYMBOLS. 23 

» 

Section 4 

THE TAROT IN HISTORY 

Our immediate next concern is to speak of the cards in their 
history, so that the speculations and reveries which have been 
perpetuated and multiphed in the schools of occult research may- 
be disposed of once and for all, as intimated in the preface hereto. 

Let it be understood at the beginning of this point that there 
are several sets or sequences of ancient cards which are only in 
part of our concern. TJie Torot Of The Bohemians, by Papus, 
which I have recently carried through the press, revising the 
imperfect rendering, has some useful information in this con- 
nection, and, except for the omission of dates and other evidences 
of the archieological sense, it will serve the purpose of the gen- 
eral reader. I do not propose to extend it in the present place 
in any manner that can be called considerable, but certain addi- 
tions are desirable and so also is a distinct mode of presentation. 

Among ancient cards which are mentioned in connection with 
the Tarot, there are firstly those of Baldini, which are the cele- 
brated set attributed by tradition to Andrea JMantegna, though 
this view is now generally rejected. Their date is supposed to 
be about 1470, and it is thought that there are not more than 
four collections extant in Europe. A copy or reproduction 
referred to 1485 is perhaps equally rare. A complete set con- 
tains fifty numbers, divided into five denaries or sequences of ten 
cards each. There seems to be no record that they were used for 
the purposes of a game, whether of chance or skill ; they could 
scarcely have lent themselves to divination or any form of 
fortune-telling ; while it would be more than idle to impute a pro- 
found symbolical meaning to their obvious emblematic designs. 
The first denary embodies Conditions of Life, as follows : (i) The 
Beggar, (2) the Knave, (3) the Artisan, (4) the Merchant, 
(5) the Noble, (6) the Knight, (7) the Doge, (8) the King, 
(9) the Emperor, (10) the Pope. The second contains the 
Muses and their Divine Leader: (it) Calliope, (12) L'^^rania, 
(13) Terpsichore, (14) Erato, (15) Polvhymnia, (16) Thalia. 
(17) Melpomene, (18) Euterpe, (\g) Cl'io, (20) Apollo. The 
third combines part of the Liberal Arts and Sciences with other 
departments of human learning, as follows: (21) Grammar, 
(22) Logic. (23) Rhetoric, (24) Geometry, (25) Arithmetic, 



24 ILLUSTRATED KEY TO THE TAROT. 

(26) Music, {2."]^ Poetry, (28) Philosophy, (29) Astrology, 
(30) Theology. The fourth denary completes the Liberal Arts 
and enumerates the Virtues: (31) Astronomy, (32) Chronology, 
(33) Cosmology, (34) Temperance, (35) Prudence (36) 
Strength, {t;]) Justice, (38) Charity, (39) Hope, (40) Faith. 
The fifth and last denary presents the System of the Heavens: 
(41) Moon, (42) Mercury, (43) Venus, (44) Sun, (45) Mars, 
(46) Jupiter, (47) Saturn, (48) Eighth Sphere, (49) Primitm 
Mobile, (50) First Cause. • 

We must set aside the fantastic attempts to extract complete 
Tarot sequences out of these denaries ; we must forbear from 
saying, for example, that the Conditions of Life correspond to 
the Trumps Major, the Muses to Tentacles, the Arts and Sci- 
ences to Cups, the Virtues, etc., to Scepters, and the conditions of 
life to Swords. This kind of thing can be done by a process of 
mental contortion, but it has no place in reality. At the same 
time, it is hardly possible that individual cards should not exhibit 
certain, and even striking, analogies. The Baldini King, Knight 
and Knave suggest the corresponding court cards of the Minor 
Arcana. The Emperor, Pope, Temperance, Strength, Justice, 
Moon and Sun are common to the Mantegna and Trumps Major 
of any Tarot pack. Predisposition has also connected the Beggar 
and Fool, Venus and the Star, Mars and the Chariot, Saturn and 
the Hermit, even Jupiter, or alternatively the First Cause, with 
the Tarot card of the world.* But the most salient features of 
the Trumps Major are wanting in the Mantegna set, and I do not 
believe that the ordered sequence in the latter case gave birth, as 
it has been suggested, to the others. Remain Merlin maintained 
this view, and positively assigned the Baldini cards to the end of 
the fourteenth century. 

If it be agreed that, except accidentally and sporadically, the 
Baldini emblematic or allegorical pictures have only a shadowy 
and occasional connection with Tarot cards, and, whatever their 
most probable date, that they can have supplied no originating 
motive, it follows that we are still seeking not only an origin in 
JDlace and time for the symbols with which we are concerned, but 
a specific case of their manifestation on the continent of Europe 

*The beggar is practically naked, and the analogy* is constituted 
by the presence of two dogs, one of which seems to be flying at his 
legs. The Mars card depicts a sword-bearing warrior in a canopied 
chariot, to which, however, no horses are attached. Of course, if the 
Baldini cards belong to the close of the fifteenth century, there is no 
question at issue, as the Tarot was known in Europe long before that 
period. 



THE VEIL AND ITS SYAIBOLS. 25 

to serve as a point of departure, whether backward or forward. 
Now it is well known that in the year 1393 the painter Charles 
Gringonneur — who fer no reason that I can trace has been termed 
an occultist and kabalist by one indifferent English writer — 
designed and illuminated some kind of cards for the diversion of 
Charleb VI of France when he was in mental ill-health, and the 
question arises wdiether anything can be ascertained of their 
nature. The only available answer is that at Paris, in the Biblio- 
theque du Roi, there are seventeen cards drawn and illuminated 
on paper. They are very beautiful, antique and priceless; the 
figures have a background of gold, and are framed in a silver 
border; but they are accompanied by no inscription and no 
number. 

It is certain, however, that they include Tarot Trumps Major, 
the list of which is as follows: Fool, Emperor, Pope, Lovers, 
Wheel of Fortune, Temperance, Fortitude, Justice, Moon, Sun, 
Chariot, Hermit, Hanged Man, Death, Tower and Last Judg- 
ment. There are also four Tarot Cards at the Musee Carrer, 
\'"enice, and five others elsewhere, making nine in all. They 
include two pages or Knaves, three Kings and two Queens, thus 
illustrating the Minor Arcana. These collections have all been 
identified with the set produced by Gringonneur, but the ascription 
was disputed so far back as the year 1848, and it is not apparently 
put forward at the present day, even by those who are anxious 
to make evident the antiquity of the Tarot. It is held that they 
are all of Italian and some at least certainly of Venetian origin. 
We have in this manner our requisite point of departure in 
respect of place at least. It has further been stated with author- 
ity that ^'enetian Tarots are the old and true form, which is the 
parent of all others ; but I infer that complete sets of the Major 
and Minor Arcana belong to much later periods. The pack is 
thought to have consisted of seventy-eight cards. 

Notwithstanding, however, the preference shown towards the 
Venetian Tarot, it is acknowledged that some portions of a Min- 
chiate or Florentine set must be allocated to the period between 
1413 and 1418. These were once in the possession of Countess 
Gonzaga, at Milan. A complete Minchiate pack contained 
ninety-seven cards, and in spite of these vestiges it is regarded, 
speaking generally, as a later development. There were forty- 
one Trumps Major, the additional numbers being borrowed or 
reflected from the Baldini emblematic set. In the court cards of 
the Minor Arcana, the Knights were monsters of the centaur 
type, while the Knaves were sometimes warriors and sometimes 
serving-men. Another distinction dwelt upon is the prevalence 
of Christian medijeval ideas and the utter absence of anv Oriental 



26 ILLUSTRATED KEY TO THE TAROT. 

suggestion. The question, however, remains whether there are 
Eastern traces in any Tarot cards. 

We come, in fine, to the Bolognese Tarot, sometimes referred 
to as that of Venice and having the Trumps Major complete, but 
numbers 20 and 21 are transposed. In the Minor Arcana the 2, 
3, 4 and 5 of the small cards are omitted, with the result that 
there are sixty-two cards in all. The termination of the Trumps 
Major in the representation of the Last Judgment is curious, and 
a little arresting as a point of symbolism; but this is all that it 
seems necessary to remark about the pack of Bologna, except that 
it is said to have been invented — or, as a Tarot, more correctly, 
modified — about the beginning, of the fifteenth century by an 
exiled Prince of Pisa resident in the city. The purpose for 
which they were used is made tolerably evident by the fact that, 
in 1423, St. Bernardin of Sienna preached against playing cards 
and other forms of gambling. Forty years later the importation 
of cards into England was forbidden, the time being that of King 
Edward IV. This is the first certain record of the subject in our 
country. 

It is difificult to consult perfect examples of the sets enumerated 
above, but it is not difficult to meet with detailed and illustrated 
descriptions — I should add, provided always that the writer is not 
an occultist, for accounts emanating from that source are usually 
imperfect, vague and preoccupied by considerations which cloud 
the critical issues. An instance in point is offered by certain 
views which have been expressed on the Mantegna codex — if I 
may continue to dignify card sequences with a title of this kind. 
It has been ruled — as we have seen — in occult reverie that Apollo 
and the Nine Muses are in correspondence with Tentacles, but the 
analogy does not- obtain in a working state of research; and 
reverie must border on nightmare before we can identify Astron- 
omy, Chronology and Cosmology with the suit of Cups. The 
Baldini figures which represent these subjects are emblems of 
their period and not symbols, like the Tarot. 

In conclusion as to this part, I observe that there has been a 
disposition among experts to think that the Trumps Major were 
not originally connected with the numbered suits. I do not wish 
to ofifer a personal view; I am not an expert in the history of 
games of chance, and I hate the profanum vulgus of divinatory 
devices ; but I venture, under all reserves, to intimate that if later 
research should justify such a leaning, then — except for the good 
old art of fortune-telling and its tamperings with so-called destiny 
— it will be so much the better for the Greater Arcana. 

So far as regards what is indispensable as preliminaries to the 



THE VEIL AND ITS SYMBOLS. 27 

historical aspects of Tarot cards, and I will now take up the 
speculative side of the subject and produce its test of value. In 
my preface to The ^Tarot Of The Bohemians I have mentioned 
that the first writer who made known the fact of the cards was 
the archaeologist Court de Gebelin, who, just prior to the French 
Revolution, occupied several years in the publication of his 
Monde Primitif, which extended to nine quarto volumes. He 
was a learned man of his epoch, a high-grade Mason, a member 
of the historical Lodge of the Philalethes, and a virtuoso with a 
profound and lifelong interest in the debate on universal antiqui- 
ties before a science of the subject existed. Even at this day, his 
memorials and dissertations, collected under the title which I 
have quoted, are worth possessing. By an accident of things, he 
became acquainted with the Tarot when it was quite unknown in 
Paris, and at once conceived that it was the remnants of an 
Egyptian book. He made inquiries concerning it and ascertained 
that it was in circulation over a considerable part of Europe — 
Spain, Italy, Germany and the South of France. It was in use 
as a game of chance or skill, after the ordinary manner of 
playing-cards ; and he ascertained further how the game was 
played. But it was in use also for the higher purpose of divi- 
nation or fortune-telling, and with the help of a learned friend he 
discovered the significance attributed to the cards, together with 
the method of arrangement adopted for this purpose. In a 
word, he made a distinct contribution to our knowledge, and he 
is still a source of reference — but it is on the question of fact only, 
and not on the beloved hypothesis that the Tarot contains pure 
Egyptian doctrine. However, he set the opinion which is preva- 
lent to this day throughout the occult schools that in the mystery 
and wonder, the strange night of the gods, the unknown tongue 
and the undeciphered hieroglyphics which symbolized Egypt at 
the end of the eighteenth century, the origin of the cards was lost. 
So dreamed one of the characteristic literati of France, and one 
can almost understand and sympathize, for the country about the 
Delta and the Nile was beginning to loom largely in the preoccu- 
pation of learned thought, and omne ignotum pro Algyptiaco w?s 
the way the delusion to which many minds tended. It was 
excusable enough then, but that the madness was continued and. 
within the charmed circle of the occult sciences, still passes from 
mouth to mouth — there is no excuse for this. Let us see. there- 
fore, the evidence produced by M. Court de Gebelin in support of 
his thesis, and. that I may deal justly, it shall be summarized as 
far as possible in his own words. 

(i) The figures and arrangement of the game are manifestly 



28 ILLUSTRATED KEY TO THE TAROT. 

allegorical; (2) the allegories are in conformity with the civil, 
philosophical and religious doctrine of ancient Egypt; (3) if the 
cards were modern, no High Priestess would be nicluded among 
the Greater Arcana; (4) the figure in question bears the horns of 
Isis; (5) the card which is called the Emperor has a scepter ter- 
minating in a triple cross; (6) the card entitled the Moon, who 
is Isis, shows drops of rain or dew in 'the act of being shed by 
the luminary and these — as we have seen — are the tears of Isis, 
which swelled the waters of the Nile and fertilized the fields of 
Egypt; (7) the seventeenth card, or Star, is the dog-star, Sirius 
which was consecrated to Isis and symbolized the opening of the 
year; (8) the game played with the Tarot is founded on the 
sacred number seven, which was of great importance in Egypt ; 
(9) the word Tarot is pure Egyptian, in which language 
Tar = way or road, and Ro = king or royal — it signifies there- 
fore the Royal Road of Life; (10) alternatively, it is derived 
from A ^ doctrine ; Rosh = Mercury = Thoth, and the article 
T; in sum, Tarosh; and therefore the Tarot is the Book Of 
Thoth, or the Table Of The Doctrine Of Mercury. 

Such is the testimony, it being understood that I have set aside 
several casual statements, for which no kind of justification is 
produced. These, therefore, are ten pillars which support the 
edifice of the thesis, and the same are pillars of sand. The Tarot 
is, of course, allegorical — that is to say, it is symbolism — but alle- 
gory and symbol are catholic — of all countries, nations and times ; 
they are not more Egyptian than Mexican; they are of Europe 
and Cathay, of Tibet beyond the Himalayas and of the London 
gutters. As allegory and symbol, the cards correspond to many 
types of ideas and things ; they are universal and not particular ; 
and the fact that they do not especially and peculiarly respond to 
Egyptian doctrine — religious, philosophical or civil — is clear from 
the failure of Court de Gebelin to go further than the affir- 
mation. The presence of a High Priestess among the Trumps 
Major is more easily explained as the memorial of some popular 
superstition — that worship of Diana, for example, the persist- 
ence of which in modern Italy has been traced with such striking 
results by Leland. We have also to remember the universality 
of horns in every cultus, not excepting that of Tibet. The triple 
cross is preposterous as an instance of Egyptian symbolism ; it is 
the cross of the patriarchal see, both Greek and Latin — of Venice, 
of Jerusalem, for example — and it is the form of signing used to 
this day by the priests and laity of the Orthodox Rite. I pass 
over the idle allusion to the tears of Isis, because other occult 
writers have told us that they are Hebrew Jods; as regards the 



THE VEIL AND ITS SYMBOLS. 29 

seventeenth card, it is the star Sirius or another, as predisposition 
pleases; the number seven was certainly important in Egypt and 
any treatise on numerical mysticism will show that the same 
statement applies everywhere, even if we elect to ignore the 
seven Christian Sacraments and the Gifts of the Divine Spirit. 
Penally, as regards the etymology of the word Tarot, it is suffi- 
cient to observe that it was offered before the discovery of the 
Rosetta Stone and when there was no knowledge of the Egyptian 
language. 

The thesis of Court de Gebelin was not suffered to repose 
undisturbed in the mind of the age, appealing to the learned 
exclusively by means of a quarto volume. It created the oppor- 
tunity of Tarot cards in Paris, as the center of France and all 
things French in the universe. The suggestion that divination by 
cards had behind it the unexpected warrants of ancient hidden 
science, and that the root of the whole subject was in the wonder 
and mystery of Egypt, reflected thereon almost a divine dignity; 
out of the purlieus of occult practices cartomancy emerged into 
fashion and assumed for the moment almost pontifical vestures. 
The first to undertake the role of bateleur, magician and juggler, 
was the illiterate but zealous adventurer, Alliette ; the second, as 
a kind of High Priestess, inW of intuitions and revelations, was 
]\Ille. Lenormand — but she belongs to a later period ; while lastly 
came Julia Orsini, who is referable to a Queen of Cups rather in 
the tatters of clairvoyance. I am not concerned with these people 
as tellers of fortune, when destiny itself was shufffing and cutting 
cards for the game of universal revolution, or for such courts 
and courtiers as were those of Louis XVHI, Charles IX and 
Louis Philippe. But under the occult designation of Etteilla, 
the transliteration of his name, Alliette, that perriiquicr took 
himself with high seriousness and posed rather as a priest of the 
occult sciences than as an ordinary adept in /' art de tircr Ics 
cartes. Even at this day there are people, like Dr. Papus, who 
have sought to save some part of his bizarre system from 
oblivion. 

The long and heterogeneous story of L^ Monde Primitif had 
come to the end of its telling in 1782, and in 1783 the tracts of 
Etteilla had begun pouring from the press, testifying that already 
he had spent thirty, nay, ahnost forty years in the study of Egyp- 
tian magic, and that he had found the final keys. They were, in 
fact, the Keys of the Tarot, which was a book of philosophy and 
the Book Of Tliotlu but at the same time it was actually written 
by seventeen Magi in a Temple of Fire, on the borders of the 
Levant, some three leagues from Memphis. It contained the 



30 ILLUSTRATED KEY TO THE TAROT. 

science of the universe, and the cartomancist proceeded to apply 
it to Astrology, Alchemy, and fortune-telling, without the slight- 
est diffidence or reserve as to the fact that he was driving a trade. 
I have really little doubt that he considered it genuine as a metier, 
and that he himself was the first person whom he convinced con- 
cerning his system. But the point which we have to notice is that 
in this manner was the antiquity of the Tarot generally trumpeted 
forth. The little books of Etteilla are proof positive that he did 
not know even his own language ; when in the course of time he 
produced a reformed Tarot, even those who think of him tenderly 
admit that he spoiled its symbolism; and in respect of antiquities 
he had only Court de Gebelin as his universal authority. 

The cartomancists succeeded one another in the manner which 
I have mentioned, and of course there were rival adepts of these 
less than least mysteries; but the scholarship of the subject, if it 
can be said to have come into existence, reposed after all in the 
quarto of Court de Gebelin for something more than sixty years. 
On his authority, there is very little doubt that every one who 
became acquainted, by theory or practice, by casual or special 
concern, with the question of Tarot cards, accepted their Egyp- 
tian character. It is said that people are taken commonly at their 
own valuation, and — following as it does the line of least resist- 
ance — the unsolicitous general mind assuredly accepts archaeo- 
logical pretensions in the sense of their own daring and of those 
who put them forward. The first who appeared to reconsider the 
subject with some presumptive titles to a hearing was the French 
writer Duchesne, but I am compelled to pass him over with a 
mere reference, and so also some interesting researches on the 
general subject of playing-cards by Singer in England. The lat- 
ter believed that the old Venetian game called Trappola was the 
earliest European form of card-playing, that it was of Arabian 
origin, and that the fifty-two cards used for the purpose derived 
from that region. I do not gather that any importance was ever 
attached to this view. 

Duchesne and Singer were followed by another English writer, 
W. A. Chatto, who reviewed the available facts and the cloud of 
speculations which had already arisen on the subject. This was 
in 1848, and his work has still a kind of standard authority, but — 
after every allowance for a certain righteousness attributable to 
the independent mind — it remains an indifferent and even a poor 
performance. It was, however, characteristic in its way of the 
approaching middle night of the nineteenth century. Chatto 
rejected the Egyptian hypothesis, but as he was at very little pains 
concerning it, he would scarcely be held to displace Court de 



THE VEIL AND ITS SYMBOLS. 31 

Gebelin if the latter had any firm ground beneath his hypothesis. 
In 1854 another French writer, Boiteau, took up the general 
question, maintaining the oriental origin of Tarot cards, though 
without attempting to prove it. I am not certain, but I think that 
he is the first writer who definitely identified them with the 
Gipsies ; for him, however, the original Gipsy home was in India, 
and Egypt did not therefore enter into his calculation. 

In i860 there arose filiphas Levi, a brilliant and profound 
illumine whom it is impossible to accept, and with whom it is 
even more impossible to dispense. There was never a mouth 
declaring such great things, of all the western voices which have 
proclaimed or interpreted the science called occult and the doc- 
trine called magical. I suppose that, fundamentally speaking, he 
cared as much and as little as I do for the phenomenal part, but 
he explained the phenomena with the assurance of one who 
openly regarded charlatanry as a great means to an end, if used 
in a right cause. He came unto his own and his own received 
him, also at his proper valuation, as a man of great learning — 
which he never was — and as a revealer of all mysteries without 
having been received into any. I do not think that there was ever 
an instance of a writer with greater gifts, after their particular 
kind, who put them to such indifferent uses. After all, he was 
only Etteilla a second time in the flesh, endowed in his transmu- 
tation with a mouth of gold and a wider casual knowledge. This 
notwithstanding, he has written the most comprehensive, bril- 
liant, enchanting History Of Magic which has ever been drawn 
into writing in any language. The Tarot and the de Gebelin 
hypothesis he took into his heart of hearts, and all occult France 
and all esoteric Britain, Martinists, half-instructed Kabalists, 
schools of soi disant theosophy — there, here and everywhere — 
have accepted his judgment about it with the same confidence as 
his interpretations of those great classics of Kabalism which he 
had skimmed rather than read. The Tarot for him was not only 
the most perfect instrument of divination and the keystone of 
occult science, but it was the primitive book, the sole book of the 
ancient Magi, the miraculous volume which inspired all the sacred 
writings of antiquity. In his first work Levi was content, how- 
ever, with accepting the construction of Court de Gebelin and 
reproducing the seventh Trump Major with a few Egvptian 
characteristics. The question of Tarot transmission through the 
Gipsies did not occupy him. till J. A. Vaillant, a bizarre writer 
with great knowledge of the Romany people, suggested it in his 
work on those wandering tribes. The two authors were almost 
coincident and reflected one another thereafter. It remained for 



32 ILLUSTRATED KEY TO THE TAROT. 

Romain Merlin, in 1869, to point out what should have been 
obvious, namely, that cards of some kind were known in Europe 
prior to the arrival of the Gipsies in or about 14 17. But as this was 
their arrival at Liineburg, and as their presence can be traced 
antecedently, the correction loses a considerable part of its force ; 
it is safer, therefore, to say that the evidence for the use of the 
Tarot by Romany tribes was not sug'gested till after the year 
1840; the fact that some Gipsies before this period were found 
using cards is quite explicable on the hypothesis not that they 
brought them into Europe but found them there already and 
added them to their stock in trade. 

We have now seen that there is no particle of evidence for the 
Egyptian origin of Tarot cards. Looking in other directions, it 
was once advanced on native authority that cards of some kind 
were invented in China about the year a. d. 1120. Court de 
Gebelin believed in his zeal that he had traced them to a Chinese 
inscription of great imputed antiquity which was said to refer to 
the subsidence of the waters of the Deluge. The characters of 
this inscription were contained in seventy-seven compartments, 
and this constitutes the analogy. India had also its tablets, 
whether cards or otherwise, and these have suggested similar 
slender similitudes. But the existence, for example, of ten suits 
or styles, of twelve numbers each, and representing the avatars of 
Vishnu, as a fish, tortoise, boar, lion, monkey, hatchet, um- 
brella, or bow, as a goat, a boodh and as a horse in fine, 
are not going to help us towards the origin of our own 
Trumps Major, nor do crowns and harps— nor even the presence 
of possible coins as a synonym of deniers and perhaps as an 
equivalent of pentacles — do much to elucidate the Lesser Arcana. 
If every tongue and people and clime and period possessed their 
cards — if with these also they philosophized, divined and 
gambled — the fact would be interesting enough, but unless they 
were Tarot cards, they would illustrate only the universal ten- 
dency of man to be pursuing the same things in more or less the 
same way. 

I end, therefore, the history of this subject by repeating that it 
has no history prior to the fourteenth century, when the first 
rumors were heard concerning cards. They may have existed 
for centuries, but this period would be early enough, if they were 
only intended for people to try their luck at gambling or their 
luck at seeing the future ; on the other hand, if they contain the 
deep intimations of Secret Doctrine, then the fourteenth century 
is again early enough, or at least in this respect we are getting as 
much as we can. 



PART II 

THE DOCTRINE BEHIND THE VEIL 



33 



^art tETtoo 



THE DOCTRINE BEHIND THE VEIL 

Section i 

THE TAROT AND SECRET 
TRADITION 

The Tarot embodies symbolical presentations of universal 
ideas, behind which lie all the implicits of the human mind, and it 
is in this sense that they contain secret doctrine, which is the real- 
ization by the few of truths imbedded in the consciousness of all, 
though they have not passed into express recognition by ordinary 
men. The theory is that this dectrine has always existed — that 
is to say, has been excogitated in the consciousness of an elect 
minority; that it has been perpetuated in secrecy from one to 
another and has been recorded in secret literatures, like those of 
Alchemy and Kabalism ; that it is contained also in those Instituted 
Mysteries of which Rosicrucianism offers an example near to our 
hand in the past, and Craft Masonry a living summary, or general 
memorial, for those who can interpret its real meaning. Behind 
the Secret Doctrine it is held that there is an experience or prac- 
tice by which the Doctrine is justified. It is obvious that in a 
handbook like the present I can do little more than state the 
claims, which, however, have been discussed at length in several 
of my other writings, while it is designed to treat two of its more 
important phases in books devoted to the Secret Tradition in 
Freemasonry and in Hermetic literature. As regards Tarot 
claims, it should be remembered that some considerable part of 
the imputed Secret Doctrine has been presented in the pictorial 
emblems of Alchemy, so that the imputed Book Of Thothis in no 
sense a solitary device of this emblematic kind. Now, Alchemy 
had two branches, as I have explained fully elsewhere, and the 
pictorial emblems which I have mentioned are common to both 
divisions. Its material side is represented in the strange sym- 
bolism of the Mutus Liber, printed in the great folios of 

34 



THE DOCTRINE BEHIND THE \EIL. 35 

Alangetus. There the process for the performance of the great 
work of transmutation is depicted in foiu'teen copper-plate engrav- 
ings, which exhibit the different stages of the matter in the vari- 
ous chemical vessels. Above these vessels there are mytho- 
logical, planetary, solar and lunar symbols, as if the powers and 
virtues which — according to Hermetic teaching — preside over the 
development and perfection of the metallic kingdom were inter- 
vening" actively to assist the two operators who are toiling below. 
The operators — curiously enough — are male and female. The 
spiritual side of Alchemy is set forth in the much stranger 
emblems of the Book Of Lamhspring, and of this I have already 
given a preliminary interpretation, to which the reader may be 
referred.* The tract contains the mystery of what is called the 
mystical or arch-natural elixir, being the marriage of the soul and 
the spirit in the body of the adept philosopher and the transmu- 
tation of the body as the physical result of this marriage. I have 
never met with more curious intimations than in this one little 
work. It may be mentioned as a point of fact that both tracts 
are very much later in time than the latest date that could be 
assigned to the general distribution of Tarot cards in Europe by 
the most drastic form of criticism. They belong respectively to 
the end of the seventeenth and sixteenth centuries. As I am not 
drawing here on the font of imagination to refresh that of fact 
and experience, I do not suggest that the Tarot set the example 
of expressing Secret Doctrine in pictures and that it was followed 
by Hermetic writers ; but it is noticeable that it is perhaps the 
earliest example of this art. It is also the most catholic, because 
it is not, by attribution or otherwise, a derivative of any one school 
(ir literature of occultism; it is not of x'Vlchemy or Kabalism or 
•Astrology or Ceremonial Magic ; but, as I have said, it is the pres- 
entation of universal ideas by means of universal types, and it is 
in the comljination of these types — if anywhere — that it presents 
Secret Doctrine. 

That combination may. ex hypotJicsi, reside in the numbered 
sc(|uence of its series or in their forttiitous assemblage by shuf- 
fling, cutting and dealing, as in ordinary games of chance played 
with cards. Two writers have adopted the first view without 
prejudice to the second, and I shall do well, perhaps, to dispose at 
once of what they have said. Mr. MacGregor Mathers, who 
once i)ul)lished a pamphlet on the Tarot. which was in the main 
devoted to fortune-telling, suggested that the twentv-two Trum])s 
Major could be constructed, following their numerical order, into 

*See the QccnU Review, vol. viii. 1908. 



36 ILLUSTRATED KEY TO THE TAROT. 

what he called a "connected sentence." It was, in fact, the heads 
of a moral thesis on the human will, its enlightenment by science, 
represented by the Magician, its manifestation by action — a sig- 
nificance attributed to the High Priestess — its realization (the 
Empress) in deeds of mercy and beneficence, which qualities 
were allocated to tbe Emperor. He spoke also in the familiar 
conventional manner of prudence, fortitude, sacrifice, hope and 
ultimate happiness. But if this were the message of the cards, it 
is certain that there would be no excuse for publishing them at 
this day or taking the pains to elucidate them at some length. In 
his Tarot Of The Bohemians, a work written with zeal and enthu- 
siasm, sparing no pains of thought or research within its particu- 
lar lines — but unfortunately without real insight — Dr. Papus has 
given a singularly elaborate scheme of the Trumps Major. It 
depends, like that of Mr. Mathers, from their numerical 
sequence, but exhibits their interrelation in the Divine World, the 
Macrocosm and Microcosm. In this manner we get, as it were, 
a spiritual history of man, or of the soul coming out from the 
Eternal, passing into the darkness of the material body, and 
returning to the height. I think that the author is here within a 
measurable distance of the right track, and his views are to this 
extent informing, but his method — in some respects — confuses 
the issues and the modes and planes of being. 

The Trumps Major have also been treated in the alternative 
method which I have mentioned, and Grand Orient, in his 
Manual Of Cartomancy, under the guise of a mode of transcen- 
dental divination, has really offered the result of certain illustra- 
tive readings of the cards when arranged as the result of a 
fortuitous combination by means of shuffling and dealing. The 
use of divinatory methods, with whatsoever intention and for 
whatever purpose, carries with it two suggestions. It may be 
thought that the deeper meanings are imputed rather than real, 
but this is disposed of by the fact of certain cards, like the 
Magician, the High Priestess, the Wheel of Fortune, the Hanged 
Man, the Tower or Maison Dieu, and several others, which do 
not correspond to Conditions of Life, Arts, Sciences, Virtues, or 
the other subjects contained in the denaries of the Baldini em- 
blematic figures. They are also proof positive that obvious and 
natural moralities cannot explain the sequence. Such cards testify 
concerning themselves after another manner; and although 
the state in which I have left the Tarot in respect of its histor- 
ical side is so much the more difficult as it is so much the more 
open, they indicate the real subject matter with which we are 
concerned. The methods show also that the Trumps Major at 



THE DOCTRINE BEHIND THE VEIL. 37 

least have been adapted to fortune-telling rather than belong 
thereto. The commdn divinatory meanings which will be given 
in the third part are largely arbitrary attributions, or the product 
of secondary and uninstructed intuition; or, at the very most, 
they belong to the subject on a lower plane, apart from the origi- 
nal intention. If the Tarot were of fortune-telling in the root- 
matter thereof, we should have to look in very strange places for 
the motive which devised it — to Witchcraft and the 11 lack 
Sabbath, rather than any Secret Doctrine. 

The two classes of significance which are attached to the Tarot 
in the superior and inferior worlds, and the fact that no occult or 
other writer has attempted to assign anything but a divinatory 
meaning to the Alinor Arcana, justify in yet another manner the 
hypothesis that the two series do not belong to one another. It is 
possible that their marriage was effected first in the Tarot of 
Bologna by that Prince of Pisa whom I have mentioned in the 
first part. It is said that his device obtained for him public rec- 
ognition and reward from the city of his adoption, which would 
scarcely have been possible, even in those fantastic days, for the 
production of a Tarot which only omitted a few of the small 
cards ; but as we are dealing wath a question of fact which has to 
be accounted for somehow, it is conceivable that a sensation 
might have been created by a combination of the minor and 
gambling cards with the philosophical set, and by the adaptation 
of both to a game of chance. Afterwards it would have been 
further adapted to that other game of chance which is called 
fortune-telling. It should be understood here that I am not 
denying the possibility of divination, but I take exception as a 
mystic to the dedications which bring people into these paths, as if 
they had any relation to the Mystic Quest. 

The Tarot cards w^hich are issued with the small edition of the 
present work, that is to say, with the Key To The Tarot, have 
been drawn and colored by Aliss Pamela Colman Smith, and will, 
I think, be regarded as very striking and beautiful, in their design 
alike and execution. They are reproduced in the present 
enlarged edition of the Key as a means of reference to the text, 
lliey differ in many important respects from the conventional 
archaisms of the past and from the wretched products of colpor- 
tage which now reach us from Italy, and it remains for me to 
justify their variations so far as the symbolism is concerned. 
That for once in modern times I present a pack which is the work 
of an artist does not, I presume, call for apology, even to the 
people — if any remain among us — who used to be described and 
to call themselves "very occult." If any one will look at the gor- 



38 ILLUSTRATED KEY TO THE TAROT. 

geous Tarot valet or knave who is emblazoned on one of the page 
plates of Chatto's Facts And Speculations Concerning The His- 
tory Of Playing Cards, he will know that Italy in the old days 
produced some splendid packs. I could only wish that it had 
been possible to issue the restored and rectified cards in the same 
style and size; such a course would have done fuller justice to the 
designs, but the result would have proved unmanageable for those 
practical purposes which are connected with cards, and for which 
allowance must be made, whatever my views thereon. For the 
variations in the symbolism by which the designs have been 
affected, I alone am responsible. In respect of the Major 
Arcana, they are sure to occasion criticism among students, actual 
and imputed. I wish therefore to say, within the reserves of 
courtesy and la haute convenance belonging to the fellowship of 
, research, that I care nothing utterly for any view that may find 
expression. There is a Secret Tradition concerning the Tarot, as 
well as a Secret Doctrine contained therein ; I have followed some 
part of it without exceeding the limits which are drawn about 
matters of this kind and belong to the laws of honor. This tradi- 
tion has two parts, and as one of them has passed into writing it 
seems to follow that it may be betrayed at any moment, which will 
not signify, because the second, as I have intimated, has not so 
passed at present and is held by very few indeed. The purvey- 
ors of spurious copy and the traffickers in stolen goods may take 
note of this point, if they please. I ask, moreover, to be dis- 
tinguished from two or three writers in recent times who have 
thought fit to hint that they could say a good deal more if they 
liked, for we do not speak the same language ; but, also from any 
one who, now or hereafter, may say that she or he will tell all, be- 
cause they have only the accidents and not the essentials necessary 
for such disclosure. If I have followed on my part the counsel of 
Robert Burns, by keeping something to myself which I "scarcely 
tell to any," I have still said as much as I can ; it is the truth after 
its own manner, and as much as ma}^ be expected or required in 
those outer circles where the qualifications of special research 
cannot be expected. 

In regard to the Minor Arcana, they are the first in modern but 
not in all times to be accompanied by pictures, in addition to what 
is called the "pips" — that is to say, the devices belonging to the 
numbers of the various suits. These pictures respond to -the 
divinatory meanings, which have been drawn from many sources. 
To sum up, therefore, the present division of this key is devoted 
to the TrUmps Major; it elucidates their symbols in respect of the 
higher intention and with reference to the designs in the pack. 



THE DOCTRINE BEHIND THE VEIL. 39 

The third division will give the divinatory significance in respect 
of the seventy-eigh^ Tarot cards, and with particular reference 
to the designs of the Minor Arcana. It will give, in fine, some 
modes of use for those who require them, and in the sense of the 
reason which I have already explained in the preface. That 
which hereinafter follows should be taken, for the purposes of 
comparison, in connection with the general description of the old 
Tarot Trumps in the first part. There it will be seen that the 
zero card of the Fool is allocated, as it always is, to the place 
which makes it equivalent to the number twenty-one. The 
arrangement is ridiculous on the surface, which does not much 
signify, but it is also wrong on the symbolism, nor does this fare 
better when it is made to replace the twenty-second point of the 
sequence. Etteilla recognized the difficulties of both attributions, 
but he only made bad worse by allocating the Fool to the place 
which is usually occupied by the Ace of Pentacles as the last of 
the whole Tarot series. This rearrangement has been followed 
by Papus recently in Le Tarot Divinatoire, where the confusion is 
of no consequence, as the findings of fortune-telling depend upon 
fortuitous positions and not upon essential place in the general 
sequence of cards. I have seen yet another allocation of the zero 
symbol, which no doubt obtains in certain cases, but it fails on the 
highest planes and for our present requirements it would be idle 
to carry the examination further. 



40 ILLUSTRATED KEY TO THE TAROT. 



Section 2 

THE TRUMPS MAJOR AND THEIR 
INNER SYMBOLISM 

ONE. THE MAGICIAN 

A youthful figure in the robe of a magician, having the coun- 
tenance of divine Apollo, with smile of confidence and shining 
eyes. Above his head is the mysterious sign of the Holy Spirit, 
the sign of life, like an endless cord, forming the figure 8 in a 
horizontal position QO . About his waist is a serpent-cincture, 
the serpent appearing to devour its own tail. This is familiar to 
most as a conventional symbol of eternity, but here it indicates 
more especially the eternity of attainment in the spirit. In the 
Magician's right hand is a wand raised towards heaven, while the 
left hand is pointing to the earth. This dual sign is known in 
very high grades of the Instituted Mysteries ; it shows the descent 
of grace, virtue and light, drawn from things above and derived 
to things below. The suggestion throughout is therefore the 
possession and communication of the Powers and Gifts of the 
Spirit. On the table in front of the Magician are the symbols of 
the four Tarot suits, signifying the elements of natural life, which 
lie like counters before the adept, and he adapts them as he wills. 
Beneath are roses and lilies, the flos campi and lilium convallhim,. 
changed into garden flowers, to show the culture of aspiration. 
This card signifies the divine motive in man, reflecting God, the 
will in the liberation of its union with that which is above. It is 
also the unity of individual being on all planes, and in a very high 
sense it is thought, in the fixation thereof. With further refer- 
ence to what I have called the sign of life and its connection with 
the number 8, it may be remembered that Christian Gnosticism 
speaks of rebirth in Christ as a change "unto the Ogdoad." The 
mystic number is termed Jerusalem above, the Land flowing with 
Milk and Honey, the Holy Spirit and the Land of the Lord. 
According to Martinism, 8 is the number of Christ. 



THE DOCTRINE BEHIND THE VEIL. 



41 




42 ILLUSTRATED KEY TO THE TAROT. 



TWO. THE HIGH PRIESTESS 

She has the lunar crescent at her feet, a horned diadem on her 
head, with a globe in the middle place, and a large solar cross on 
her breast. The scroll in her hands is inscribed with the word 
Tora, signifying the Greater Law, the Secret Law and the second 
sense of the Word. It is partly covered by her mantle, to show 
that some things are implied and some spoken. She is seated 
between the white and black pillars — J. and B. — of the mystic 
Temple and the veil of the Temple is behind her: it is embroid- 
ered with palms and pomegranates. The vestments are flowing 
and gauzy, and the mantle suggests light — a shimmering radi- 
ance. She has been called Occult Science on the threshhold of 
the Sanctuary of Isis, but she is really the Secret Church, the 
House which is of God (Nature) and man. She represents also 
the Second Marriage of the Prince who is no longer of this 
world ; she is the spiritual Bride and Mother, the daughter of the 
stars and the Higher Garden of Eden. She is, in fine, the Queen 
of the borrowed light, but this is the light of all. She is the 
Moon nourished by the milk of the Supernal Mother. 

In a manner, she is also the Supernal Mother herself — that is 
to say, she is the bright reflection. It is in this sense of reflection 
that her truest and highest name in holism is Shekinah— the 
co-habiting glory. According to Kabalism, there is a Shekinah 
both above and below. In the superior world it is called Binah, 
the Supernal Understanding which reflects to the emanations that 
are beneath. In the lower world it is Malkuth — that world being, 
for this purpose, understood as a blessed Kingdom — that with 
which it is made blessed being the Indwelling Glory. Mystically 
speaking, the Shekinah is the Spiritual Bride of the just man, and 
when he reads the Law she gives the Divine meaning. There are 
some respects in which this card is the highest and holiest of the 
Greater Arcana. 



THE DOCTRINE BEHIND THE VEIL. 43 




44 ILLUSTRATED KEY TO THE TAROT. 



THREE. THE EMPRESS 

A stately figure, seated, having rich vestments and royal aspect, 
as of a daughter of heaven and earth. Her diadem is of twelve 
stars, gathered in a cluster. The symbol of Venus is on the 
shield which rests near her. A field of corn is ripening in front 
of her, and beyond there is a fall of water. The scepter which 
she bears is surmounted by the globe of this world. She is the 
inferior Garden of Eden, the Earthly Paradise, all that is sym- 
boHzed by the visible house of man. She is not Regina co.eli, but 
she is still refugntm peccatorum, the fruitful mother of thou- 
sands. There are also certain aspects in which she has been cor- 
rectly described as desire and the wings thereof, as the woman 
clothed with the sun, as Gloria Mundi and the veil of the Sanc- 
tum Sanctorum; but she is not, I may add, the soul that has 
attained wings, unless all the symboHsm is counted up another 
and unusual way. She is above all things universal fecundity 
and the outer sense of the Word. This is obvious, because there 
is no direct message which has been given to man like that which 
is borne by woman ; but she does not herself carry its interpre- 
tation. 

In another order of ideas, the card of the Empress signifies the 
door or gate by which an entrance is obtained into this life, as 
into the Garden of Venus; and then the way which leads out 
therefrom, into that which is beyond, is the secret known to the 
High Priestess : it is communicated by her to the elect. Most old 
attributions of this card are completely wrong on the symbolism — 
as, for example, its identification with the Word, Divine Nature, 
the Triad, and so forth. 



THE DOCTRINE BEHIND THE VEIL. 



45 




THE EMPRE3S. 



46 ILLUSTRATED KEY TO THE TAROT. 



FOUR. THE EMPEROR 

He has a form of the Crux ansata for his scepter and a globe in 
his left hand. He is crowned monarch — commanding, stately, 
seated on a throne, the arms of which are fronted by rams' heads. 
He is executive and realization, the power of this world, here 
clothed with the highest of its natural attributes. He is occa- 
sionally represented as seated on a cubic stone, which, however, 
confuses some of the issues. He is the virile power, to which 
the Empress responds, and in this sense is he who seeeks to 
remove the Veil of Isis ; yet she remains virgo intact a. 

It should be understood that this card and that of the Empress 
do not precisely represent the condition of married life, though 
this state is implied. On the surface, as I have indicated, they 
stand for mundane royalty, uplifted on the seats of the mighty; 
but above this there is the suggestion of another presence. They 
signify, also — and the male figure especially — the higher king- 
ship, occupying the intellectual throne. Llereof is the lordship of 
thought rather than of the animal world. Both personalities, 
after their own manner, are "full of strange experience," but 
theirs is not consciously the wisdom which draws from a higher 
world. The Emperor has been described as (a) will in its 
embodied form, but this is only one of its applications, and (&') 
as an expression of virtualities contained in the Absolute Being — 
but this is fantasy. 



THE DOCTRINE BEHIND THE \ EIL. 



47 



JSH 




VM]\WMm\\,,iMKl 



THE EMPEROR. 



48 ILLUSTRATED KEY TO THE TAROT. 



FIVE. THE HIEROPHANT 

He wears the triple crown and is seated between two pillars, 
but they are not those of the Temple which is guarded by the 
High Priestess. In his left hand he holds a scepter terminating 
in the triple cross, and with his right hand he gives the well- 
known ecclesiastical sign which is called that of esotericism, dis- 
tinguishing between the manifest and concealed part of doctrine. 
It is noticeable in this connection that the High Priestess makes 
no sign. At his feet are the crossed keys, and two priestly minis- 
ters in albs kneel before him. He has been usually called the 
Pope, which is a particular application of the more general office 
that he symbolizes. He is the ruling power of external religion, 
as the High Priestess is the prevailing genius of the esoteric, 
withdrawn power. The proper meanings of this card have suf- 
fered woeful admixture from nearly ail hands. Grand Orient 
says truly that the Hierophant is the power of the keys, exoteric 
orthodox doctrine, and the outer side of the life which leads to 
the doctrine ; but he is certainly not the prince of occult doctrine, 
as another commentator has suggested. 

He is rather the summa tothis theologice, when it has passed 
into the utmost rigidity of expression ; but he symbolizes also all 
things that are righteous and sacred on the manifest side. As 
such, he is the channel of grace belonging to the world of insti- 
tution as distinct from that of Nature, and he is the leader of 
salvation for the human race at large. He is the order and the 
head of the recognized hierarchy, which is the reflection of 
another and greater hierarchic order; but it may so happen that 
the pontiff forgets the significance of this his symbolic state and 
acts as if he contained within his proper measures all that his sign 
signifies or his symbol seeks to show forth. He is not, as it has 
been thought, philosophy — except on the theological side; he is 
not inspiration ; and he is not religion, although he is a mode of 
its expression. 



THE DOCTRINE BEHIND THE VEIL. 



49 




50 ILLUSTRATED KEY TO THE TAROT. 



SIX. THE LOVERS 

The sun shines in the zenith, and beneath is a great winged fig- 
ure with arms extended, pouring down influences. In the fore- 
ground are two human figures, male and female, unveiled before 
each other, as if Adam and Eve when they first occupied the 
paradise of the earthly body. Behind the man is the Tree of Life, 
bearing twelve fruits, and the Tree of the Knowledge of Good 
and Evil is behind the woman ; the serpent is twining round it. 
The figures suggest youth, virginity, innocence and love before 
it is contaminated by gross material desire. This is in all sim- 
plicity the card of human love, here exhibited as part of the way, 
the truth and the life. It replaces, by recourse to first principles, 
the old card of marriage, which I have described previously, and 
the later follies which depicted man between vice and virtue. In 
a very high sense, the card is a mystery of the Covenant and 
Sabbath. 

The suggestion in respect of the woman is that she signifies that 
attraction towards the sensitive life which carries within it the 
idea of the Fall of Man, but she is rather the working of a Secret 
Law of Providence than a willing and conscious temptress. It is 
through her imputed lapse that man shall arise ultimately, and 
only by her can he complete himself. The card is therefore in its 
way another intimation concerning the great mystery of woman- 
hood. The old meanings fall to pieces of necessity with the old 
pictures, but even as interpretations of the latter, some of them 
were of the order of commonplace and others were false in 
symbolism. 



THE DOCTRINE BEHIND THE VEIL. 



51 




52 ILLUSTRATED KEY TO THE TAROT. 



SEVEN. THE CHARIOT 

An erect and princely figure carrying a drawn sword and corre- 
sponding, broadly speaking, to the traditional description which I 
have given in the first part. On the shoulders of the victorious 
hero are supposed to be the Urim and Thummim. He has led 
captivity captive; he is conquest on all planes — in the mind, in 
science, in progress, in certain trials of initiation. He has thus 
replied to the Sphinx, and it is on this account that I have 
accepted the variation of filiphas Levi; two sphinxes thus draw 
his chariot. He is above all things triumph in the mind. 

It is to be understood for this reason (a) that the question of 
the sphinx is concerned with a Mystery of Nature and not of the 
world of Grace, to which the charioteer could offer no answer ; 
(&) that the planes of his conquest are manifest or external and 
not within himself; (c) that the liberation which he effects may 
leave himself in the bondage of the logical understanding ; 
(d) that the tests of initiation through which he has passed in 
triumph are to be understood physically or rationally and (e) that 
if he came to the pillars of that Temple between which the High 
Priestess is seated, he could not open the scroll called Tora, nor 
if she questioned him could he answer. He is not hereditary 
royalty and he is not priesthood. 



THE DOCTRINE BEHIND THE VEIL. 



53 




THE CH71RIOT- 



54 ILLUSTRATED KEY TO THE TAROT 



EIGHT. STRENGTH, OR FORTITUDE 

A woman, over whose head there broods the same symbol of 
life which we have seen in the card of the Hierophant, is closing 
the jaws of a lion. The only point in which this design differs 
from the conventional presentations is that her beneficent forti- 
tude has already subdued the lion, which is being led by a chain of 
flowers. For reasons which satisfy myself, this card has been 
interchanged with that of Justice, which is usually numbered 
eight. As the variation carries nothing with it which will signify 
to the reader, there is no cause for explanation. Fortitude, in 
one of its most exalted aspects, is connected with the Divine 
Mystery of Union; the virtue, of course, operates in all planes, 
and hence draws on all in its symbolism. It connects also with 
innocentia inviolata, and with the strength which resides in con- 
templation. 

These higher meanings are, however, matters of inference, and 
I do not suggest that they are transparent on the surface of the 
card. They are intimated in a concealed manner by the chain of 
flowers, which signifies, among many other things, the sweet yoke 
and the light burden of Divine Law, when it has been taken into 
the heart of hearts. The card has nothing to dp with self- 
confidence in the ordinary sense, though this has been suggested 
• — but it concerns the confidence of those whose strength is God 
(Nature), who have found their refuge in Him. There is one 
aspect in which the lion signifies the passions, and she who is 
called Strength is the higher nature in its liberation. It has 
walked upon the asp and the basilisk and has trodden down the 
lion and the dragon. 



THE DOCTRINE BEHIND THE VEIL. 55 




56 ILLUSTRATED KEY TO THE TAROT. 



NINE. THE HERMIT 

The variation from the conventional models in this card is only 
that the lamp is not enveloped partially in the mantle of its 
bearer, who blends the idea of the Ancient of Days with the Light 
of the World. It is a star which shines in the lantern. I have 
said that this is a card of attainment, and to extend this concep- 
tion the figure is seen holding up his beacon on an eminence. 
Therefore the Hermit is not, as Court de Gebelin explained, a 
wise man in search of truth and justice; nor is he, as a later 
explanation proposes, an especial example of experience. His 
beacon intimates that "where I am, you also may be." 

It is further a card which is understood quite incorrectly when 
it is connected with the idea of occult isolation, as the protection 
of personal magnetism against admixture. This is one of the 
frivolous renderings which we owe to filiphas Levi. It has been 
adopted by the French Order of Martinism and some of us have 
heard a great deal of the Silent and Unknown Philosophy 
enveloped by his mantle from the knowledge of the profane. In 
true Martinism, the significance of the term Philosophe inconnu 
was of another order. It did not refer to the intended conceal- 
ment of the Instituted Mysteries, much less of their substitutes, 
but — like the card itself — to the truth that the Divine Mysteries 
secure their own protection from those who are unprepared. 



THE DOCTRINE BEHIND THE A'EIL 



57 



IX 






m 




liiP' 






IP 






i 

y 




f> 




C0^\^ 




THE HERMIT. 



58 ILLUSTRATED KEY TO THE TAROT. 



TEN. WHEEL OF FORTUNE 

In this symbol I have again followed the reconstruction of 
filiphas Levi, who has furnished several variants. It is legiti- 
mate — as I have intimated — to use Egyptian symbolism when this 
serves our purpose, provided that no theory of origin is implied 
therein. I have, however, presented Typhon in his serpent form. 
The symbolism is, of course, not exclusively Egyptian, as the four 
Living Creatures of Ezekiel occupy the angles of the card, and 
the wheel itself follows other indications of Levi in respect 
of Ezekiel's vision, as illustrative of the particular Tarot 
Key. With the French occultist, and in the design itself, 
the symbolic picture stands for the perpetual motion of a 
fluidic universe and for the flux of human life. The Sphinx is 
the equilibrium therein. The transliteration of Taro as Rota is 
inscribed on the wheel, counterchanged with the letters of the 
Divine Name — to show that Providence is implied through all. 
But this is the Divine intention within, and the similar intention 
without is exemplified by the four Living Creatures. Sometimes 
the sphinx is represented couchant on a pedestal above, which 
defrauds the symbolism by stultifying the essential idea of sta- 
bility amidst movement. 

Behind the general notion expressed in the symbol there lies 
the denial of chance and the fatality which is implied therein. 
It may be added that, from the days of Levi onward, the occult 
explanations of this card are — even for occultism itself — of a 
singularly fatuous kind. It has been said to mean principle, 
fecundity, virile honor, ruling authority, etc. The findings of 
common fortune-telling are better than this on their own plane. 



THE DOCTRINE BEHIND THE VEIL. 



59 




60 ILLUSTRATED KEY TO THE TAROT. 



ELEVEN. JUSTICE 

As this card follows the traditional symbolism and carries 
above all its obvious meanings, there is little to say regarding it 
outside the few considerations collected in the first part, to which 
the reader is referred. 

It will be seen, however, that the figure is seated between 
pillars, like the High Priestess, and on this account it seems desir- 
able to indicate that the moral principle which deals unto every 
man according to his works — while, of course, it is in strict 
analogy with higher things — dififers in its essence from the spirit- 
ual justice whch is involved in the idea of election. The latter 
belongs to a mysterious order of Providence, in virtue of which 
it is possible for certain men to conceive the idea of dedication 
to the highest things. The operation of this is like the breathing 
of the Spirit where it wills, and we have no canon of criticism 
or ground of explanation concerning it. It is analogous to the 
possession of the fairy gifts and the high gifts and the gracious 
gifts of the poet : we have them or have not, and their presence 
is as much a mystery as their absence. The law of Justice is not, 
however, involved by either alternative. In conclusion, the pillars 
of Justice open into one world and the pillars of the High 
Priestess into another. 



THE DOCTRINE BEHIND THE VEIL. 



61 




| ffiii!i'!iiiiiiiH':jiitiJ!iiii!ij]ainii 

JaSTlCE . 



62 ILLUSTRATED KEY TO THE TAROT. 



TWELVE. THE HANGED MAN 

The gallows from which he is suspended forms a Tau cross, 
while the figure — from the position of the legs — forms a fylfot 
cross. There is a nimbus about the head of the seeming martyr. 
It should be noted (i) that the tree of sacrifice is living wood, 
with leaves thereon; (2) that the face expresses deep entrance- 
ment, not suffering; (3) that the figure, as a whole, suggests life 
in suspension, but life and not death. It is a card of profound 
significance, but all the significance is veiled. One of his editors 
suggests that filiphas Levi did not know the meaning, which is 
unquestionable — nor did the editor himself. It has been called 
falsely a card of martyrdom, a card of prudence, a card of the 
Great Work, a card of duty; but we may exhaust all published 
interpretations and find only vanity. I will say very simply on 
my own part that it expresses the relation, in one of its aspects, 
between the Divine and the Universe. 

He who can understand that the story of his higher nature is 
imbedded in this symbolism will receive intimations concerning 
a great awakening that is possible, and will knoAv that after 
the sacred Mystery Of Death there is a glorious Mystery Of 
Resurrection. 



THE DOCTRINE BEHIND THE VEIL. 63 




64 ILLUSTRATED KEY TO THE TAROT. 



THIRTEEN. DEATH 

The veil or mask of life is perpetuated in change, transforma- 
tion and passage from lower to higher, and this is more fitly 
represented in the rectified Tarot by one of the apocalyptic 
visions than by the crude notion of the reaping skeleton. Behind 
it lies the whole world of ascent in the spirit. The mysterious 
horseman moves slowly, bearing a black banner emblazoned with 
the Mystic Rose, which signifies life. Between two pillars on 
the verge of the horizon there shines the sun of immortality. 
The horseman carries no visible weapon, but king and child and 
maiden fall before him, while a prelate with clasped hands awaits 
his end. 

There should be no need to point out that the suggestion of 
death which I have made in connection with the previous card 
is, of course, to be understood mystically, but this is not the case 
in the present instance. The natural transit of man to the next 
stage of his being either is or may be one form of his progress, 
but the exotic and almost unknown entrance, while still in this 
life, into the state of mystical death is a change in the form of 
consciousness and the passage into a state to which ordinary 
death is neither the path nor gate. The existing occult explana- 
tions of the 13th card are, on the whole, better than usual, rebirth, 
creation, destination, renewal, and the rest. 



THE DOCTRINE BEHIND THE VEIL. 



65 




66 ILLUSTRATED KEY TO THE TAROT. 



FOURTEEN. TEMPERANCE 

A winged angel, with the sign of the sun upon his forehead 
and on his breast the square and triangle of the septenary. I 
speak of him in the masculine sense, but the figure is neither 
male nor female. It is held to be pouring the essences of life 
from chalice to chalice. It has one foot upon the earth and one 
upon waters, thus illustrating the nature of the essences. A 
direct path goes up to certain heights on the verge of the horizon, 
and above there is a great light, through which a crown is seen 
vaguely. Hereof is some part of the Secret of Eternal Life, as 
it is possible to man in his incarnation. All the conventional 
emblems are renounced herein. 

So also are the conventional meanings, which refer to changes 
in the seasons, perpetual movement of life, and even the combi- 
nation of ideas. It is, moreover, untrue to say that the figure 
symbolizes the genius of the sun, though it is the analogy of solar 
light, realized in the third part of our human triplicity. It is 
called Temperance, fantastically, because, when the rule of it 
obtains in our consciousness, it tempers, combines and harmonizes 
the psychic and material natures. Under that rule we know in 
our rational part something of whence we came and whither 
we are eolng-. 



THE DOCTRINE BEHIND THE VEIL. 



87 




L 



TEMPERANCE. 



J 



68 ILLUSTRATED KEY TO THE TAROT. 



FIFTEEN. THE DEVIL 

The design is an accommodation, mean or harmony, between 
several motives mentioned in the first part. The Horned Goat 
of Mendes, with wings Hke those of a bat, is standing on an 
altar. At the pit of the stomach there is the sign of Mercury. 
The right hand is upraised and extended, being the reverse of 
that benediction which is given by the Hierophant in the fifth 
card. In the left hand there is a great flaming torch, inverted 
towards the earth. A reversed pentagram is on the forehead. 
There is a ring in front of the altar, from which two chains are 
carried to the necks of two figures, male and female. These are 
analogous with those of the fifth card, as if Adam and Eve after 
the Fall. Hereof is the chain and fatality of the material life. 

The figures are tailed, to signify the animal nature, but there is 
human intelligence in the faces, and he who is exalted above them 
is not to be their master for ever. Even now, he is also a bonds- 
man, sustained by the evil that is in him and blind to the liberty 
of service. With more than his usual derision for the arts which 
he pretended to respect and interpret as a master therein, £liphas 
Levi affirms that the Baphometic figure is occult science and 
magic. Another commentator says that in the Divine world it 
signifies predestination, but there is no correspondence in that 
world with the things which below are of the brute. What it 
does signify is the Dweller on the Threshold without the Mys- 
tical Garden when those are driven forth therefrom who have 
eaten the forbidden fruit. 



THE DOCTRINE BEHIND THE VEIL. 



69 




THE DEVIL . 



70 ILLUSTRATED KEY TO THE TAROT. 



SIXTEEN. THE TOWER 

Occult explanations attached to this card are meager and 
mostly disconcerting. It is idle to indicate that it depicts ruin in 
all its aspects, because it bears this evidence on the surface. It 
is said further that it contains the first allusion to a material 
building, but I do not conceive that the Tower is more or less 
material than the pillars which we have met with in three pre- 
vious cases. I see nothing to warrant Papus in supposing that 
it is literally the fall of Adam, but there is more in favor of his 
alternative — that it signifies the materialization of the spiritual 
word. The bibliographer Christian imagines that it is the down- 
fall of the mind, seeking to penetrate the mystery of God 
(Nature). I agree rather with Grand Orient that it is the ruin 
of the House of Life, when evil has prevailed therein, and above 
all that it is the rending of a House of Doctrine. I understand 
that the reference is, however, to a House of Falsehood. It 
illustrates also in the most comprehensive way the old truth that 
"except the Lord build the house, they labor in vain that build it." 

There is a sense in which the catastrophe is a reflection from 
the previous card, but not on the side of the symbolism which I 
have tried to indicate therein. It is more correctly a question of 
analogy; one is concerned v^ith the fall into the material and 
animal state, while the other signifies destruction on the intel- 
lectual side. The Tower has been spoken of as the chastisement 
of pride and the intellect overwhelmed in the attempt to pene- 
trate the Mystery of God (Nature) ; but in neither case do these 
explanations account for the two persons who are the living suf- 
ferers. The one is the literal word made void and the other its 
false interpretation. In yet a deeper sense, it may signify also 
the end of a dispensation, but there is no possibility here for the 
consideration of this involved question. 



THE DOCTRINE BEHIND THE VEIL. 71 




72 ILLUSTRATED KEY TO THE TAROT. 



SEVENTEEN. THE STAR 

A great, radiant star of eight rays, surrounded by seven lesser 
stars — also of eight rays. The female figure in the foreground is 
entirely naked. Her left knee is on the land and her right foot 
upon the water. She pours Water of Life from two great ewers, 
irrigating sea and land. Behind her is rising ground and on the 
right a shrub or tree, whereon a bird alights. The figure 
expresses eternal youth and beauty. The star is I'Stoile fiam- 
boyante, which appears in Masonic symbolism, but has been con- 
fused therein. That which the figure comm.unicates to the living 
scene is the substance of the heavens and the elements. It has 
been said truly that the mottoes of this card are "Waters of Life 
freely" and "Gifts of the Spirit." 

The summary of several tawdry explanations says that it is a 
card of hope. On other planes it has been certified as immor- 
tality and interior light. For the majority of prepared minds, 
the figure will appear as the type of Truth unveiled, glorious in 
undying beauty, pouring on the waters of the soul some part and 
measure of her priceless possession. But she is in reality the 
Great Mother in the Kahalistic Sephira Binah, which is supernal 
Understanding, who communicates to the Sephiroth that are 
below in the measure that they can receive her influx. 



THE DOCTRINE BEHIND THE VEIL. 



73 




THE STAR 



'S' ^ 



74 ILLUSTRATED KEY TO THE TAROT. 



EIGHTEEN. THE MOON 

The distinction between this card and some of the conventional 
types is that the moon is increasing on what is called the side of 
mercy, to the right of the observer. It has sixteen chief and six- 
teen secondary rays. The card represents life of the imagination 
apart from life of the spirit. The path between the towers is the 
issue into the unknown. The dog and the wolf are the fears of 
the«natural mind in the presence of that place of exit, when there 
is only reflected light to guide it. 

The last reference is a key to another form of symbolism. The 
intellectual light is a reflection and beyond it is the unknown mys- 
tery which it cannot show forth. It illuminates our animal 
nature, types of which are represented below — the dog, the wolf 
and that which comes up out of the deeps, the nameless and hid- 
eous tendency which is lower than the savage beast. It strives to 
attain manifestation, symbolized by crawling from the abyss of 
water to the land, but as a rule it sinks back whence it came. The 
face of the mind directs a calm gaze upon the unrest below ; the 
dew of thought falls ; the message is : Peace, be still ; and it may 
be that there shall come a calm upon the animal nature, while the 
abyss beneath shall cease from giving up a form. 



THE DOCTRIXK BEHIND THE \"E1L. 



75 








THE MOON - 



76 ILLUSTRATED KEY TO THE TAROT. 



NINETEEN. THE SUN 

The naked child mounted on a white horse and displaying a red 
standard has been mentioned already as the better symbolism 
connected with this card. It is the destiny of the Supernatural 
East and the great and holy light which goes before the endless 
procession of humanity, coming out from the walled garden of the 
sensitive life and passing on the journey home. The card signi- 
fies, therefore, the transit from the manifest light of this world, 
represented by the glorious sun of earth, to the light of the world 
to come, which goes before aspiration and is typified by the heart 
of a child. 

But the last allusion is again the key to a different form or aspect 
of the symbolism. The sun is that of consciousness in the spirit — 
the direct as the antithesis of the reflected light. The characteristic 
type of humanity has become a little child therein — a child in the 
sense of simplicity and innocence in the sense of wisdom. In 
that simplicity, he bears the seal of Nature and of Art ; in that 
innocence, he signifies the restored world. When the self-know- 
ing spirit has dawned in the consciousness above the natural 
mind, that mind in its renewal leads forth the animal nature in 
a state of perfect conformity. 



THE DOCTRINE BEHIND THE VEIL. 



77 




78 ILLUSTRATED KEY TO THE TAROT. 



TWENTY. THE LAST JUDGMENT 

I have said that this symbol is essentially invariable in all Tarot 
sets, or at least the variations do not alter its character. The 
great angel is here encompassed by clouds, but he blows his ban- 
nered trumpet, and the cross as usual is displayed on the banner. 
The dead are rising from their tombs — a woman on the right, a 
man on the left hand, and between them their child, whose back 
is turned. But in this card there are more than three who are 
restored, and it has been thought worth while to make this varia- 
tion as illustrating the insufficiency of current explanations. It 
should be noted that all the figures are as one in the wonder, 
adoration and ecstasy expressed by their attitudes. It is the card 
which registers the accomplishment of the great work of trans- 
formation in answer to the summons of the Supernal — which 
summons is heard and answered from within. 

Herein is the intimation of a significance which cannot well be 
carried further in the present place. What is that within us 
which does sound a trumpet and all that is lower in our nature 
rises in response — almost in a moment, almost in the twinkling of 
an eye? Let the card continue to depict, for those who can see 
no further, the Last Judgment and the resurrection in the nat- 
ural body; but let those who have inward eyes look and discover 
therewith. They will understand that it has been called truly in 
the past a card of eternal life, and for this reason it may be 
compared with that which passes under the name of Temperance. 



THE DOCTRINE BEHIND THE VEIL. 



79 




80 ILLUSTRATED KEY TO THE TAROT. 



ZERO 
O. THE FOOL 

With light step, as if earth and its trammels had little power to 
restrain him, a young man in gorgeous vestments pauses at the 
brink of a precipice among the great heights of the world; he 
surveys the blue distance before him — its expanse of sky rather 
than the prospect below. His act of eager walking is still indi- 
cated, though he is stationary at the given moment ; his dog is still 
bounding. The edge which opens on the depth has no terror; it 
is as if angels were waiting to uphold him, if it came about that 
he leaped from the height. His countenance is full of intelli- 
gence and expectant dream. He has a rose in one hand and in 
the other a costly wand, from which depends over his right shoul- 
der a wallet curiously embroidered. He is a prince of the other 
world on his travels through this one — all amidst the morning 
glory, in the keen air. The sun, which shines behind him, knows 
whence he came, whither he is going, and how he will return by 
another path after many days. He is the spirit in search of 
experience. Many symbols of the Instituted Mysteries are sum- 
marized in this card, which reverses, under high warrants, all the 
confusions that have preceded it. 

In his Manual Of Cartomancy, Grand Orient has a curious sug- 
gestion of the ofhce of Mystic Fool, as a part of his process in 
higher divination; but it might call for more than ordinary gifts 
to put it into operation. We shall see how the card fares accord- 
ing to the common arts of fortune-telling, and it will be an 
example, to those who can discern, of the fact, otherwise so evi- 
dent, that the Trumps Major had no place originally in the arts of 
psychic gambling, when cards are used as the counters and pre- 
texts. Of the circumstances under which this art arose we know, 
however, very little. The conventional explanations say that the 
Fool signifies the flesh, the sensitive life, and by a peculiar satire 
its subsidiary name was at one time the alchemist, as depicting 
folly at the most insensate stage. 



THE DOCTRINE BEHIND THE \EIL. 81 




82 ILLUSTRATED KEY TO THE TAROT. 



TWENTY-ONE. THE WORLD 

As this final message of the Alajor Trumps is unchanged — and 
indeed unchangeable — in respect of its design, it has been partly 
described already regarding its deeper sense. It represents also 
the perfection and end of the Cosmos, the secret which is within 
it, the rapture of the universe when it understands itself in God 
(Nature). It is further the state of the soul in the consciousness 
of Divine Msion, reflected from the self-knowing spirit. But 
these meanings are without prejudice to that which I have said 
concerning it on the material side. • 

It has more than one message on the macrocosmic side and is, 
for exam.ple, the state of the restored world when the law of 
manifestation shall have been carried to the highest degree of 
natural perfection. But it is perhaps more especially a story of 
the past, referring to that day when all was declared to be good, 
when the morning stars sang together and all the Sons of God 
(Nature) shouted for joy. One of the worst explanations con- 
cerning it is that the figure symbolizes the Magus when he has 
reached the highest degree of initiation ; another account says 
that it represents the absolute, which is ridiculous. The figure 
has been said to stand for Truth, which is, however, more prop- 
erly allocated to the seventeenth card. Lastly, it has been called 
the Crown of the Magi. 



THE DOCTRINE BEHIND THE VEIL. 



83 




84 ILLUSTRATED KEY TO THE TAROT. 



Section 3 
CONCLUSION AS TO THE GREATER KEYS 

There has been no attempt in the previous tabulation to present 
the symboHsm in what is called the three worlds — that of Divin- 
ity, of the Macrocosm and the Microcosm. A large volume 
would be required for developments of this kind. I have taken 
the cards on the high plane of their more direct significance to 
man, who — in material life — is on the quest of eternal things. 
The compiler of the Manual Of Cartomancy has treated them 
under three headings : the World of Human Prudence, which 
does not differ from divination on its more serious side ; the 
World of Conformity, being the life of religious devotion ; and 
the World of Attainment, which is that of "the soul's progress 
towards the term of its research." He gives also a triple process 
of consultation, according to these divisions, to which the reader 
is referred. I have no such process to offer, as I think that more 
may be gained by individual reflection on each of the Trumps 
Major. I have also not adopted the prevailing attribution of the 
cards of the Hebrew alphabet — firstly, because it would serve no 
purpose in an elementary handbook; secondly, because nearly 
every attribution is wrong. Finally, I have not attempted to 
rectify the position of the cards in their relation to one another ; 
the Zero therefore appears after No. 20, but I have taken care 
not to number the World or Universe otherwise than as 21. 
Wherever it ought to be put, the Zero is an unnumbered card. 

In conclusion as to this part, I will give these further indica- 
tions regarding the Fool, which is the most speaking of all the 
symbols. He signifies the journey outward, the state of the first 
emanation, the graces and passivity of the spirit. His wallet is 
inscribed with dim signs, to show that many sub-conscious 
memories are stored up in the soul. 



PART III 

THE OUTER METHOD OF THE ORACLES 



85 



fart iE\\nt 



THE OUTER METHOD OF THE ORACLES 
Section i 

DISTINCTION BETWEEN THE 
GREATER AND LESSER ARCANA 

In respect of their usual presentation, the bridge between the 
Greater and Lesser Arcana is suppHed by the court cards — King, 
Queen, Knight and Squire or Page ; but their utter distinction 
from the Trumps Major is shown by their conventional character. 
Let the reader compare them with symbols like the Fool, the 
High Priestess, the Hierophant, or — almost without exception — 
with any in the previous sequence, and he will discern my mean- 
ing. There is no especial idea connected on the surface with the 
ordinary court cards ; they are a bridge of conventions, which 
form a transition to the simple pretexts of the counters and 
denaries of the numbers following. We seem to have passed 
away utterly from the region of higher meanings illustrated by 
living pictures. There was a period, however, when the num- 
bered cards were also pictures, but such devices were sporadic 
inventions of particular artists and were either conventional 
designs of the typical or allegorical kind, distinct from what is 
understood by symbolism, or they were illustrations — shall we 
say? — of manners, customs and periods. They were, in a word, 
adornments, and as such they did notliing to raise the significance 
of tiie Lesser Arcana to the plane of the Trumps Major; more- 
over, such variations are exceedingly few. This notwitlistanding, 
there are vague rumors concerning a higher meaning in the minor 
cards, but nothing has so far transpired, even within the sphere 
of prudence which belongs to the most occult circles ; these, it is 
true, have certain variants in respect of divinatory values, but I 
have not heard that in practice they offer better results. Efforts 

87 



88 ILLUSTRATED KEY TO THE TAROT. 

like those of Papus in The Tarot Of The Bohemians are strenu- 
ous and deserving after their own kind; he, in particular, recog- 
nizes the elements of the Divine Immanence in the Trumps 
Major, and he seeks to follow them through the long series of the 
lesser cards, as if these represented filtrations of the World of 
Grace through the World of Fortune; but he only produces an 
arbitrary scheme of division which he can carry no further, and 
he has recourse, of necessity, in the end to a common scheme of 
divination as the substitute for a title to existence on the part of 
the Lesser Arcana. Now, I am practically in the same position ; 
but I shall make no attempt here to save the situation by drawing 
on the mystical properties of numbers, as he and others have 
attempted. I shall recognize at once that the Trumps Major 
belong to the divine dealings of philosophy, but all that follows to 
fortune-telling, since it has never yet been translated into another 
language; the course thus adopted will render to divination, and 
at need even to gambling, the things that belong to this particular 
world of skill, and it will set apart for their proper business those 
matters that are of another order. In this free introduction to 
the subject in hand, it is only necessary tO' add that the difference 
between the fifty-six Lesser Arcana and the ordinary playing- 
cards is not only essentially slight, because the substitution of 
Cups for Hearts, and so forth, constitutes an accidental variation, 
but because the presence of a Knight in each of the four suits was 
characteristic at one time of many ordinary packs, when this 
personage usually replaced the Queen. In the rectified Tarot 
which illustrates the present handbook, all numbered cards of the 
Lesser Arcana— the Aces only excepted — are furnished with 
figures or pictures to illustrate — but without exhausting — the 
divinatory meanings attached thereto. 

Some who are gifted with reflective and discerning faculties in 
more than the ordinary sense — and I am not speaking of clair- 
voyance — may observe that in many of the Lesser Arcana there 
are vague intimations conveyed by the designs which seem to 
exceed the stated divinatory values. It is desirable to avoid mis- 
conception by specifying definitely that, except in rare instances — 
and then only by accident — the variations are not to be regarded 
as sugg^estions of higher and extra-divinatory symbolism. I have 
said that these Lesser Arcana have not been translated into a 
language which transcends that of fortune-telling. I should not 
indeed be disposed to regard them as belonging in their existing 
forms to another realm than this ; but the field of divinatory pos- 
sibilities is inexhaustible, by the hypothesis of the art, and the 
combined systems of cartomancy have indicated only the bare 



OUTER METHOD OF THE ORACLES. 89 

heads of significance attaching to the emblems in use. When the 
pictures in the present case go beyond the conventional meanings 
they should be tal^en as hints of possible developments along the 
same lines ; and this is one of the reasons why the pictorial 
devices here attached to the four denaries will prove a great help 
to intuition. The mere numerical powers and bare words of the 
meanings are insufficient by themselves ; but the pictures are like 
doors which open into unexpected chambers or like a turn in the 
open road with a wide prospect beyond. 



Section 2 

THE LESSER ARCANA 

Othenvisc, the Four Suits of Tarot Cards, will now be 
described according to their respective classes by the pictures to 
each belonging, and a harmony of their meanings will be provided 
from all sources. 

Such are the intimations of the Lesser Arcana in respect of 
divinatory art, the veridic nature of which seems to depend on an 
alternative that it may be serviceable to express briefly. The 
records of the art are ex hypothesi the records of findings in the 
past based upon experience ; as such, they are a guide to memory, 
and those who can master the elements may — still ex hyphothesi 
— give interpretations on their basis. It is an official and auto- 
matic working. On the other hand, those who have gifts of 
intuition, of second sight, of clairvoyance — call it as we choose 
and may — will supplement the experience of the past by the find- 
ings of their own faculty, and will speak of that which they have 
seen in the pretexts of the oracles. It remains to give, also 
briefly, the divinatory significance allocated by the same art to the 
Tnmips Major. 



90 



ILLUSTRATED KEY TO THE TAROT. 




KING o^ AVAND3 



THE SUIT OF WANDS. KING. 

The physical and emotional nature to which this card is attrib- 
uted is dark, ardent, lithe, animated, impassioned, noble. The 
King uplifts a flowering wand, and wears, like his three corre- 
spondences in the remaining suits, what is called a cap of main- 
tenance beneath his crown. He connects with the symbol of the 
lion, which is emblazoned on the back of his throne. Divinatory 
Meanings: Dark man, friendly, countryman, generally married, 
honest and conscientious. The card always signifies honesty, and 
may mean news concerning an unexpected heritage to fall in 
before very long. Reversed: Good, but severe ; austere, yet 
tolerant. 



OUTSR METHOD OF THE ORACLES. 



91 




QUEEN oyWAM PS . 



WANDS. QUEEN. 

The Wands ihroue^hoiit this suit are ahvays in leaf, as it is a 
suit of hfe and animation. Emotionally and otherwise, the 
Queen's personality corresponds to that of the King, hut is more 
magnetic. Divinatory Meanings: A dark woman, country- 
woman, friendly, chaste, loving, honorahle. If the card beside 
her signifies a man, she is well disposed towards him ; if a woman, 
she is interested in the Querent. Also, love of money, or a cer- 
tain success in business. Reversed: Good, economical, obliging, 
serviceable. Signifies also — but in certain positions and in the 
neighborhood of other cards tending in such directions — opposi- 
tion, jealousy, even deceit and infidelity. 



92 ILLUSTRATED KEY TO THE TAROT. 




KNIGHToV WANDS. 

WANDS. KNIGHT. 

He is shown as if upon a journey, armed with a short wand, 
and although mailed is not on a warlike errand. He is passing 
mounds or pyramids. The motion of the horse is a key to the 
character of its rider, and suggests the precipitate mood, or 
things connected therewith. Divine tory Meanings: Departure, 
absence, flight, emigration. A dark young man, friendly. 
Change of residence. Reversed: Rupture"^, division, interruption, 
discord. 



OUTER METHOD OF THE ORACLES. 



93 




PAGE oV AVANPS. 



WANDS. PAGE. 

In a scene similar lo the former, a )oung- man stands in the act 
of proclamation. He is unknown but faithful, and his tidings are 
strange. Divinatory Meanings: Dark young man, faithful, a 
lover, an envoy, a postman. Beside a man, he will bear favorable 
testimony concerning him. A dangerous rival, if followed by 
the Page of Cups. Has the chief qualities of his suit. He may 
signify family intelligence. Rcz'crscd: Anecdotes, announce- 
ments, evil news. Also indecision and the instability which 
accompanies it. 



94 



ILLUSTRATED KEY TO THE TAROT. 




WANDS. TEN. 

A man oppressed by the weight of the ten staves which he is 
carrying. Divinatory Meanings: A card of many significances, 
and some of the readings cannot be harmonized. I set aside that 
which connects it with honor and good faith. The chief mean- 
ing is oppression simply, but it is also fortune, gain, any kind of 
success, and then it is the oppression of these things. It is also 
a card of false-seeming, disguise, perfidy. The place which the fig- 
ure is approaching may sufl-'er from the rods that he carries. Suc- 
cess is stultified if the Nine of Swords follows, and if it is a ques- 
tion of a lawsuit, there will be certain loss. Rez'ersed: 
Contrarieties, difficulties, intrigues, and their analogies. 



OUTER METHOD OF THE ORACLES. 



95 




WANDS. NINE. 

The figure leans upon his staff and has an expectant look, as if 
awaiting an enemy. Behind are eight other staves — erect, in 
orderly disposition, like a palisade. Divinalory Meanings: The 
card signifies strength in opposition. H attacked, the person will 
meet an onslaught boldly ; and his build shows that he may prove 
a formidable antagonist. With this main significance there are 
all its possible adjuncts — delay, suspension, adjournment. 
Reversed: Obstacles, adversity, calamity. 



96 



ILLUSTRATED KEY TO THE TAROT. 




WANDS. EIGHT. 

The card represents motion through the immovable — a flight of 
wands through an open country; but they draw to the term of 
their course. That Mdiich they signifiy is at hand ; it m.ay be even 
on the threshold. Divinatory Meanings: Activity in under- 
takings, the path of such activity, swiftness, as that of an express 
messenger; great haste, great hope, speed towards an end which 
promises assured felicity ; generally, that which is on the move ; 
also the arrows of love. Reversed: Arrows of jealousy, internal 
dispute, stingings of conscience, quarrels ; and domestic disputes 
for persons who are married. 



OUTER :\IETHOD OF THE ORACLES. 



97 




WANDS. SEVEN. 

A young man on a craggy eminence brandishing a staff ; six 
other staves are raised towards him from below. DivimUory 
Meanings: It is a card of valor, for, on the surface, six are attack- 
ing one, who has, however, the vantage position. On the intel- 
lectual plane, it signifies discussion, wordy strife; in business — 
negotiations, war of trade, barter, competition. It is further a 
card of success, for the combatant is on the top and his enemies 
may be unable to reach him. Rrt'crscd: Perplexity, embarrass- 
ments, anxiety. It is also a caution against indecision. 



98 



ILLUSTRATED KEY TO THE TAROT. 




WANDS. SIX. 

A laurelled horseman bears one staff adorned with a laurel 
crown ; footmen with staves are at his side. Divinatory Mean- 
ings: The card has been so designed that it can cover several sig- 
nifications; on the surface, it is a victor triumphing, but it is also 
great news, such as might be carried in state • by the King's 
courier ; it is expectation crowned with its own desire, the crown 
of hope, and so forth. Bteversed: Apprehension, fear, as of a 
victorious enemy at the gate; treachery, disloyalty, as of ,gates 
being opened to the enemy ; also indefinite delay. 



OUTER METHOD OF THE ORACLES. 99 




WANDS. FIVE. 

A posse of youths, who arc brandishing staves, as if in sport 
or strife. It is mimic warfare, and hereto correspond the Diviiia- 
iory Meanings: Imitation, as, for example, sham tight, but also 
the strenuous competition and struggle of the search after riches 
and fortune. In this sense it connects with the battle of life. 
Hence some attributions say that it is a card of gold. gain, opu- 
lence. Reversed: Litigation, disputes, trickery, contradiction. 



100 



ILLUSTRATED KEY TO THE TAROT. 




WANDS. FOUR. 

From the four great staves planted in the foreground there Is a 
great garland suspended ; two female figures uplift nosegays ; at 
their side is a bridge over a moat, leading to an old manorial 
house. Divinatory Meanings: They are for once almost on the 
surface — country life, haven of refuge, a species of domestic 
harvest-home, repose, concord, harmony, prosperity, peace, and 
the perfected work of these. Reversed: The meaning remains 
unaltered; it is prosperity, increase, felicity, beauty, embellish- 
ment. 



OUTER METHOD OF THE ORACLES. 



101 




WANDS. THREE. 

A calm, stately personage, with his back turned, looking from 
a cliff's edge at ships passing over the sea. 'JMTee staves are 
planted in the ground, and he leans slightly on one of them. 
Divinatory Meanings: He symbolizes established strength, enter- 
prise, effort, trade, commerce, discovery; those are his ships, 
bearing his merchandise, which are sailing over the sea. The 
card also signifies able co-operation in business, as if the success- 
ful merchant prince were looking from his side towards yours 
with a view to help you. Reversed: The end of troubles, sus- 
pension or cessation of adversity, toil and disappointment. 



102 ILLUSTRATED KEY TO THE TAROT. 




WANDS. TWO. 

A tall man looks from a battlemented roof over sea and shore ; 
he holds a globe in his right hand, while a staff in his left rests on 
the battlement ; another is fixed in a ring. The Rose and Cross 
and Lily should be noticed on the left side. Divinatory Mean- 
ings: Between the alternative readings there is no marriage pos- 
sible; on the one hand, riches, fortune, magnificence; on the 
other, physical suft"ering, disease, chagrin, sadness, mortification. 
The design gives one suggestion ; here is a lord overlooking his 
dominion and alternately contemplating a globe ; it looks like the 
malady, the mortification, the sadness of Alexander amidst the 
grandeur of this world's wealth. Reversed: Surprise, wonder, 
enchantment, emotion, trouble, fear. 



OUTER METHOD OF THE ORACLES. 103 




WANDS. ACE. 

A hand issuing from a cloud grasps a stout wand or club. 
Diz'inatory Meanings: Creation, invention, enterprise, the powers 
which result in these ; principle, beginning, source ; birth, family, 
origin, and in a sense the virility which is behind them ; the start- 
ing point of enterprises.; according to another account, money, 
fortune, inheritance. Reversed: Fall, decadence, ruin, perdition, 
to perish ; also a certain clouded joy. 



104 ILLUSTRATED KEY TO THE TAROT. 




THE SUIT OF CUPS. KING. 

He holds a short scepter in his left hand and a great cup in his 
right ; his throne is set upon the sea ; on one side a ship is riding 
and on the other a dolphin is leaping. The implicit is that the 
Sign of the Cup naturally refers to water, which appears in all 
the court cards. Divinatory Meanings: Fair man, man of busi- 
ness, law, or divinity ; responsible, disposed to oblige the Querent ; 
also equity, art and science, including those who profess science, 
law and art; creative intelligence. Reversed: Dishonest, double- 
dealing man ; roguery, exaction, injustice, vice, scandal, pillage, 
considerable loss. 



OUTER METHOD OE THE ORACLES. 



105 




CUPS. QUEEN. 

rjcautiful, fair, dreamy — as one who sees visions in a cup. 
This is, however, only one of her aspects; she sees, but she also 
acts, and her activity feeds her dream. Divinatory Meanings: 
Good, fair woman ; honest, devoted woman, who will do service 
to the Querent; loving intelligence, and hence the gift of vision; 
success, happiness, pleasure ; also wisdom, virtue ; a perfect 
spouse and a good mother. Rci'crscd: The accounts vary; good 
woman ; otherwise, distinguished woman but one not to be 
trusted ; perverse woman ; vice, dishonor, depravity. 



106 ILLUSTRATED KEY TO THE TAROT. 



CUPS. KNIGHT. 

Graceful, but not warlike ; riding quietly, wearing a winged 
helmet, referring to those higher graces of the imagination which 
sometimes characterize this card. He too is a dreamer, but the 
images of the side of sense haunt him in his vision. Divinatory 
Meanings: Arrival, approach — sometimes that of a messenger ; 
advances, proposition, demeanor, invitation, incitement. - Re- 
versed: Trickery, artifice, subtlety, swindling, duplicity, fraud. 



OUTER METHOD OF THE ORACLES. 



107 




CUPS. PAGE. 

A fair, pleasing, somewhat effeminate page, of studious and 
intent aspect, contemplates a fish rising from a cup to look at him. 
It is the pictures of the mind taking form. Divinatory Mean- 
ings: Fair young man, one impelled to render service and with 
whom the Querent will be connected : a studious youth ; news, 
message ; application, reflection, meditation ; also these things 
directed to business. Reversed: Taste, inclination, attachment, 
seduction, deception, artifice. 



108 



ILLUSTRATED KEY TO THE TAROT. 




CUPS. TEN. 

Appearance of Cups in a rainbow ; it is contemplated in wonder 
and ecstasy by a man and woman below, evidently husband and 
wife. His right arm is about her; his left is raised upward; she 
raises her right arm. The two children dancing near them have 
not observed the prodigy but are happy after their own manner. 
There is a home-scene beyond. Divinatory Meanings: Content- 
ment, repose of the entire heart ; the perfection of that state ; also 
perfection of human love and friendship ; if with several picture- 
cards, a person who is taking charge of the Querent's interests; 
also the town, village or country inhabited by the Querent. 
Reversed: Repose of the false heart, indignation, violence. 



OUTER METHOD OF THE ORACLES. 109 




CUPS. NINE. 

A goodly personage has feasted to his heart's content, and 
abundant refreshment of wine is on the arched counter behind 
him, seeming to indicate that the future is also assured. The 
picture offers the material side only, but there are other aspects. 
Dk'inatory Meanings: Concord, contentment, physical hicn-ctrc : 
also victory, success, advantage; satisfaction for the Querent or 
person for whom the consultation is made. Reversed: Truth, 
loyalty, liberty; but the readings vary and include mistakes' 
imperfections, etc. 



110 



ILLUSTRATED KEY TO THE TAROT. 




CUPS. EIGHT. 

A man of dejected aspect is deserting the cups of his felicity, 
enterprise, undertaking or previous concern. Divinatory Mean- 
ings: The card speaks for itself on the surface, but other readings 
are entirely antithetical — giving joy, mildness, timidity, honor, 
modesty. In practice, it is usually found that the card shows the 
decline of a matter, or that a matter which has been thought to be 
important is really of slight consequence — either for good or evil. 
Reversed: Great joy, happiness, feasting. 



OUTER METHOD OF THE ORACLES. 



Ill 




CUPS. SEVEN. 

Strange chalices of vision, but the images are more especialH 
those of the fantastic spirit. Divinatory Meanings: Fairy favors, 
images of reflection, sentiment, imagination, things seen m the 
glass of contemplation; some attainment in these degrees, but 
nothing permanent or substantial is suggested. Reversed: 
Desire, will, determination, project. 



112 



ILLUSTRATED KEY TO THE TAROT. 




CUPS. SIX. 

Children in an old garden, their cups filled with flowers. 
Divinatory Meanings: A card of the past and of memories, lock- 
ing back, as — for example — on childhood; happiness, enjoyment, 
but coming rather from the past; things that have vanished. 
Another reading reverses this, giving new relations, new knowl- 
edge, new environment, and then the children are disporting-in an 
unfamiliar precinct. Reversed: The future, renewal, that which 
will come to pass presently. 



OUTER METHOD OF THE ORACLES. 113 



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CUPS. FIVE. 

A dark, cloaked figure, looking sideways at three prone cups ; 
two others stand upright behind him ; a bridge is in the back- 
grotind, leading to a small keep or holding. Divinatory Mean- 
ings: It is a card of loss, but something remains over ; three have 
been taken, but two are left ; it is a card of inheritance, patri- 
mony, transmission, but not corresponding to expectations ; with 
some interpreters it is a card of marriage, but not without bitter- 
ness or frustration. Reversed: Xews, alliances, affinity, consan- 
guinity, ancestr}% return, false projects. 



114 ILLUSTRATED KEY TO THE TAROT. 




CUPS. FOUR. 

A young man is seated under a tree and contemplates three 
cups set on the grass before hhn; an arm issuing from a cloud 
offers him another cup. His expression notwithstanding is one 
of discontent with his environment. Divinatory Meanings: 
Weariness, disgust, aversion, imaginary vexations, as if the wine 
of this world had caused satiety only ; another wine, as if a fairy 
gift, is now offered the wastrel, but he sees no consolation therein. 
This is also a card of blended pleasure. Reversed: Novelty, 
presage, new instruction, new relations. 



OUTER METHOD OF THE ORACLES. 



115 




CUPS. THREE. 

IMaiflens in a garden-ground with cups uplifted, as if pledging 
one another. Divinatory Meanings: The conclusion of any 
matter in plenty, perfection and merriment; happy issue, victory, 
fultilment, solace, healing. Reversed: Expedition, dispatch, 
achievement, end. It signifies also the side of excess in physical 
enjoyment, and the pleasures of the senses. 



116 



ILLUSTRATED KEY TO THE TAROT. 





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CUPS. TWO. 

A youth and maiden are pledging one another, and above their 
cups rises the Caduceus of Hemies, between the great wings of 
which there appears a hon's head. It is a variant of a sign which 
is found in a few old examples of this card. Some curious 
emblematical meanings are attached to it, but they do not con- 
cern us in this place. Divinatory Meanings: Love, passion, 
friendship, affinity, union, concord, sympathy, the inter-relation 
of the sexes, and — as a suggestion apart from all offices of divi- 
nation — that desire which is not in Nature, but by which Nature 
is sanctified. 



OUTER METHOD OF THE ORACLES. 



117 




CUPS. ACE. 

The waters are beneath, and thereon are water-lilies ; the hand 
issues from the cloud, holding in its palm the cup, from which 
four streams are pouring; a Jove, bearing in its bill a cross- 
marked Host, descends to place the Wafer in the Cup; the dew 
of water is falling on all sides. It is an intimation of that which 
may lie behind the Lesser Arcana. Divinatory Meanings: 
House of the true heart, joy. content, abode, "nourishment, 
abundance, fertility: Holy Table, fclicily hereof. Reversed: 
House of the false heart, mutation, instability, revolution. 



118 ILLUSTRATED KEY TO THE TAROT. 




THE SUIT OF SWORDS. KING. 

He sits in judgment, holding the unsheathed sign of his suit. 
He recalls, of course, the conventional Symbol of Justice in the 
Trumps Major, and he may represent this virtue, but he is rather 
the power of life and death, in virtue of his office. Dwinatory 
Meanings: Whatsoever arises out of the idea of judgment and all 
its connections — power, command, authority, mihtant intelligence, 
law, offices of the crown, and so forth. Reversed: Cruelty, 
perversity, barbarity, perfidy, evil intention. 



OUTER METHOD OF THE ORACLES. 



119 




SWORDS. QUEEN. 

Her right hand raises the weapon vertically and the hilt rests 
on an arm of her royal chair ; the left hand is extended, the arm 
raised; her countenance is severe but chastened; it suggests 
famiharity with sorrow. It does not represent mercy, and, her 
sword notwithstanding, she is scarcely a symbol of power. 
Divinatory Meanings: Widowhood, female sadness and embar- 
rassment, absence, sterility, mourning, privation, separation. Re- 
versed: Malice, bigotry, artifice, prudery, bale, deceit. 



120 



ILLUSTRATED KEY TO THE TAROT. 




OJliHTJJli^iil^^^^^^^^^ 



SWORDS. KNIGHT. 

He is riding in full course, as if scattering his enemies. In the 
design he is really a proto-typical hero of romantic chivalry. He 
might almost be Galahad, whose sword is swift and sure because 
he is clean of heart. Divinatory Meanings: Skill, bravery, 
capacity, defense, address, enmity, wrath, war, destruction, oppo- 
sition, resistance, ruin. There is therefore a sense in which "the 
card signifies death, but it carries this meaning only in its prox- 
imity to other cards of fatality. Reversed: Imprudence, inca- 
pacity, extravagance. 



OUTER METHOD OF THE ORACLES. 



121 




SWORDS. PAGE. 

A lithe, active figure holds a sword upright in both hands, while 
in the act of swift walking. He is passing over rugged land, and 
about his way the clouds are collocated wildly. He is alert and 
lithe, looking this way and that, as if an expected enemy might 
appear at any moment. Divinatory Meanings: Authority, over- 
seeing, secret service, vigilance, spying, examination, and the 
qualities thereto belonging. Reversed: More evil side of these 
qualities ; what is unforeseen, unprepared state ; sickness is also 
intimated. 



122 



ILLUSTRATED KEY TO THE TAROT. 




. SWORDS. TEN. 

A prostrate figure, pierced by all the swords belonging to the 
card. Divinatory Meanings: Whatsoever is intimated by the 
design; also pain, affliction, tears, sadness, desolation. It is not 
especially a card of violent death. Reversed: Advantage, profit, 
success, favor, but none of these are permanent ; also power and 
authority. 



OUTER METHOD OF THE ORACLES. 



123 




SWORDS. NINE. 

One seated on her couch in lamentation, with the swords over 
her. She is as one who knows no sorrow which is like unto 
hers. It is a card of utter desolation. Divinatory Meanings: 
Death, failure, miscarriage, delay, deception, disappointment, 
despair. Reversed: Imprisonment, suspicion, doubt, reasonable 
fear, shame. 



124 



ILLUSTRATED KEY TO THE TAROT. 




SWORDS. EIGHT. 

A woman, bound and hoodwinked, wuth the swords of the card 
about her. Yet it is rather a card of temporary durance than of 
irretrievable bondage. Divinatory Meanings: Bad news, violent 
chagrin, crisis, censure, power in trammels, conflict, calumny ; 
also sickness. Reversed: Disquiet, difficulty, opposition, acci- 
dent, treachery ; what is unforeseen ; fatality. 



OUTER METHOD OF THE ORACLES. 125 




SWORDS. SEVEN. 

A man in the act of carrying away five swords rapidly ; the 
two others of the card remain stuck in the ground. A camp is 
close at hand. Divinatory Meanings: Design, attempt, wish, 
hope, confidence; also quarrelling, a plan that may fail, annoy- 
ance. The design is uncertain in its import, because the signifi- 
cations are widely at variance with each other. Reversed: Good 
advice, counsel, instruction, slander, babbling. 



126 ILLUSTRATED KEY TO THE TAROT. 




SWORDS. SIX. 

A ferryman carrying passengers in his punt to the further shore. 
The course is smooth, and seeing that the freight is Hght, it may 
be noted that the work is not beyond his strength. Divinatory 
Meanings: Journey by water, route, way, envoy, commissionary, 
expedient. Reversed: Declaration, confession, pubHcity ; one ac- 
count says that it is a proposal of love. 



OUTER METHOD OF THE ORACLES. 127 




SWORDS. FIVE. 

A disdainful man looks after two retreating and dejected 
figures. Their swords lie upon the ground. He carries two 
others on his left shoulder, and a third sword is in his right hand, 
point to earth. He is the master in possession of the field. 
Divinatory Meanings: Degradation, destruction, revocation, in- 
famy, dishonor, loss, with the variants and analogues of these. 
Reversed: The same; burial and obsequies. 



128 



ILLUSTRATED KEY TO THE TAROT. 




SWORDS. FOUR. 

The effigy of a knight in the attitude of prayer, ,at full length 
upon his tomb. Dkinatory Meanings: Vigilance, retreat, soli- 
tude, hermit's repose, exile,"tomb and coffin. It is these last that 
have suggested the design. Reversed: Wise administration, cir- 
cumspection, economy, avarice, precaution, testament. 



OUTER METHOD OF THE ORACLES. 129 




SWORDS. THREE. 

Three swords piercing- a heart; cloud and rain behind. Divinor- 
tory Meanings: Removal, absence, delay, division, rupture, dis- 
persion, and all that the design signifies naturally, being too 
simple and obvious to call for specific enumeration. Reversed: 
Mental alienation, error, loss, distraction, disorder, confusion. 



130 ILLUSTRATED KEY TO THE TAROT. 




SWORDS. TWO. 

A hoodwinked female figure balances two swords upon her 
shoulders. Divinatory Meanings: Conformity and the equipoise 
which it suggests, courage, friendship, concord in a state of arms ; 
another reading gives tenderness, affection, intimacy. The sug- 
gestion of harmony and other favorable readings must be consid- 
ered in a qualified manner, as Swords generally are not symbolical 
of beneficent forces in human affairs. Reversed: Imposture, 
falsehood, duplicity, disloyalty. . 



OUTER METHOD OF THE ORACLES. 



131 




ACE o^ D WORDS 

■* ■ ■ ■ ■ ■ ■ ■ — 



SWORDS. ACE. 

A hand issues from a cloud, grasping a sword, the point of 
which is encircled by a crown. Divinatory Meanings: Triumph, 
the excessive degree in everything, conquest, triumph of force. 
It is a card of great force, in love as well as in hatred. The 
crown may carry a much higher significance than comes usually 
^yithin the sphere of fortune-telling. Reversed: The same, but 
the results are disastrous ; another account says — conception — 
childbirth, augmentation, multiplicity. 



132 



ILLUSTRATED KEY TO THE TAROT. 




^ THE SUIT OF PENTACLES. KING. 

The face of this figure is dark, suggesting courage, and the 
bull's head should be noted as a recurrent symbol on the throne. 
The sign of this suit is represented throughout as engraved with 
the pentigram, typifying the correspondence of the four elements 
in human nature and that by which they may be governed. In 
old Tarot packs this suit represented money. The consensus 
of divinatory meanings is on the side of change, as the cards do 
not deal especially with questions of money. Divinatory Mean- 
ings: Valor, intelligence, business, mathematical gifts, and success 
in these paths. Reversed: Vice, weakness, perversity, peril. 



OUTER METHOD OF THE ORACLES. 



133 







PENTACLES. QUEEN. 

The face suggests that of a dark woman, whose quahties 
might be summed up in the idea of greatness of soul; she has 
also the serious cast of intehigence; she contemplates her symbol 
and may see worlds therein. Divinatory Meanings: Opulence, 
generosity, magnificence, security, liberty. Reversed: Evil, 
suspicion, suspense, fear, mistrust. 



134 



ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. KNIGHT. 

He rides a slow, enduring, heavy horse, to which his own 
aspect corresponds. He exhibits his symbol, but does not look 
therein. Divinatory Meanings: Utility, serviceableness, inter- 
est, responsibility, rectitude — all on the normal and external 
plane. Reversed: Inertia, idleness, repose of that kind, stag- 
nation ; also placidity, discouragement, carelessness. 



OUTER METHOD OF THE ORACLES. 



135 




PENTACLES. PAGE. 

A youthful figure, looking intently at the pentacle which hovers 
over his raised hands. He moves slowly, insensible of that which 
is about him. Divutatory Meanings: Application, study, schol- 
arship, reflection ; another reading says news, messages and the 
bringer thereof; also rule, management. Reversed: Prodigal- 
ity, dissipation, liberality, luxury, unfavorable news. 



136 



ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. TEN. 

A man and woman beneath an archway which gives entrance 
to a house and domain. They are accompanied by a child, who 
looks curiously at two dogs accosting an ancient personage seated 
in the foreground. The child's hand is on one of them. Divina- 
tory Meanings: Gain, riches; family matters, archives, extrac- 
tion, the abode of a family. Reversed: Chance, fatality, loss, 
robbery, games of hazard; sometimes gift, dowry, pension." 



OUTER METHOD OF THE ORACLES. 



137 




PENTACLES. NINE. 

A woman, with a bird upon her wrist, stands amidst a great 
abundance of grape-vines in the garden of a manorial house. It 
is a wide domain, suggesting plenty in all things. Possibly it is 
her own possession and testifies to material well-being. Divinn- 
tory Meanings: Prudence, safety, success, accomplishment, cer- 
titude, discernment. Reversed: Roguery, deception, voided 
project, bad faith. 



138 



ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. EIGHT. 

An artist in stone at his work, which he exhibits in the form of 
trophies. Divinatory Meanings: Work, employment, commis- 
sion, craftsmanship, skill in craft and business, perhaps in the 
preparatory stage. Reversed: Voided ambition, vanity, cupidity, 
exaction, usury. It may also signify the possession of skill, in 
the sense of the ingenious mind turned to cunning and intrigue. 



OUTER METHOD OF THE ORACLES. 



139 




PENTACLES. SEVEN. 

A young man, leaning on his staff, looks intently at seven 
pentacles attached to a clump of greenery on his right ; one would 
say that these were his treasures and that his heart was there. 
Divinatory Meanings: These are exceedingly contradictory ; in 
the main, it is a card of money, business, barter ; but one reading 
gives altercation, quarrel — and another innocence, ingenuity, 
purgation. Reversed: Cause for anxiety regarding money which 
it may be proposed to lend. 



140 



ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. SIX. 

A person in the guise of a merchant weighs money in a pair of 
scales and distributes it to the needy and distressed. It is a tes- 
timony to his own success in Hf e, as well as his goodness of heart. 
Divinatory Meanings: Presents, gifts, gratification; another 
account says attention, vigilance ; now is the accepted time, pres- 
ent prosperity, etc. Reversed: Desire, cupidity, envy, jealousy, 
illusion. 



OUTER METHOD OF THE ORACLES. 



141 




PENTACLES. FIVE. 

Two mendicants in a snowstorm pass a lighted casement. 
Divinatory Meanings: The card foretells material trouble above 
all, whether in the form illustrated — that is, destitution — or oth- 
erwise. For some cartomancists, it is a card of love and lovers — • 
wife, husband, friend, mistress ; also concordance, affinities. 
These alternatives cannot be harmonized. Reversed: Disorder, 
chaos, ruin, discord, profligacy. 



142 ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. FOUR. 

A crowned figure, having a pentacle over his crown, clasps 
another with hands and arms ; two pentacles are under his feet. 
He holds to that which he has. Divinatory Meanings: The 
surety of possessions, cleaving to that which one has, gift, legacy, 
inheritance. Reversed: Suspense, delay, opposition. 



OUTER METHOD OF THE ORACLES. 143 




PENTACLES. THREE. 

A sculptor at his work in a monastery. Compare the design 
which illustrates the Eight of Pentacles. The apprentice or ama- 
teur therein has received his reward and is now at work in 
earnest. Divinatory Meanings: Metier, trade, 'skilled labor ; usu- 
ally, however, regarded as a card of nobility, aristocracy, renown, 
glory. Reversed: Mediocrity, in work and otherwise, puerility, 
pettiness, weakness. 



144 



ILLUSTRATED KEY TO THE TAROT. 




PENTACLES. TWO. 

A young man, in the act of dancing, has a pentacle in either 
hand, and they are joined by that endless cord which is like the 
number 8 reversed. Divinatory Meanings: On the one hand it is 
represented as a card of gaiety, recreation and its connections, 
which is the subject of the design; but it is read also as news and 
messages in writing, as obstacles, agitation, trouble, embroilment. 
Reversed: Enforced gaiety, simulated enjoyment, literal sense, 
handwriting, composition, letters of exchange. 



OUTER METHOD OF THE ORACLES. 



145 




^CE^yPENTACLES 

I "■ - - J > i 



PENTACLES. ACE. 

A hand — issuing, as usual, from a cloud — holds up a pentacle. 
Divinatory Meanings: Perfect contentment, felicity, ecstasy; also 
speedy intelligence ; gold. Reversed: The evil side of wealth, bad 
intelligence; also great riches. In any case it shows prosperity, 
comfortable material conditions, but whether these are of advan- 
tage to the possessor will depend on whether the card is reversed 
or not. 



146 ILLUSTRATED KEY TO THE TAROT. 



Section 3 

THE GREATER ARCANA AND 
THEIR DIVINATORY MEANINGS 

1. The Magician. — Skill, diplomacy, address, subtlety; sick- 
ness, pain, loss, disaster, snares of enemies; self-confidence, will; 
the Querent, if male. Reversed: Physician, Magus, mental 
disease, disgrace, disquiet. 

2. The High Priestess. — Secrets, mystery, the future as yet 
unrevealed ; the woman who interests the Querent, if male ; the 
Querent herself, if female ; silence, tenacity ; mystery, wisdom, 
science. Reversed: Passion, moral or physical ardor, conceit, 
surface knowledge. 

3. The Empress. — Fruitfulness, action, initiative, length of 
days ; the unknown, clandestine ; also difficulty, doubt, ignorance. 
Reversed: Light, truth, the unravelling of involved matters, pub- 
lic rejoicings ; according to another reading, vacillation. 

4. The Emperor. — Stability, power, protection, realization; a 
great person ; aid, reason, conviction ; also authority and will. 
Reversed: Benevolence, compassion, credit; also confusion to 
enemies, obstruction, immaturity. 

5. The Hierophant. — Marriage, alliance, captivity, servitude; 
by another account, mercy and goodness ; inspiration ; the man to 
whom the Querent has recourse. Reversed: Society, good un- 
derstanding, concord, over-kindness, weakness. 

6. The Lovers. — Attraction, love, beauty, trials overcome. 
Reversed: Failure, foolish designs. Another account speaks of 
marriage frustrated and contrarieties of all kinds. 

7. The Chariot. — Succor, providence ; also war, triumph, pre- 
sumption, vengeance, trouble. Reversed: Riot, quarrel, dispute, 
litigation, defeat. 

8. Fortitude. — Power, energy, action, courage, magnanimity; 
also complete success and honors. Reversed: Despotism, abuse 
of power, weakness, discord, sometimes even disgrace. 

9. The Hermit. — Prudence, circumspection ; also and espe- 
cially treason, dissimulation, roguery, corruption. Reversed: 
Concealment, disguise, policy, fear, unreasoned caution. 

10. Wheel of Fortune. — Destiny, fortune, success, elevation, 
luck, felicity. Reversed: Increase, abundance, superfluity. 

11. Justice. — Equity, rightness, probity, executive; triumph of 
the deserving side in law. Reversed: Law in all its departments, 
legal complications, bigotry, bias, excessive severity. 



OUTER METHOD OF THE ORACLES. 147 

12. The Hanged Alan. — Wisdom, circumspection, discernment, 
trials, sacrifice, intuition, divination, prophecy. Reversed: Self- 
ishness, the crowd, t)ody politic. 

13. Death. — End, mortality, destruction, corruption; also, for a 
man, the loss of a benefactor; for a woman, many contrarieties; 
for a maid, failure of marriage projects. Reversed: Inertia, 
sleep, lethargy, petrifaction, somnambulism ; hope destroyed. 

14. Temperance. — Economy, moderation, frugality, manage- 
ment, accommodation. Reversed: Things connected with 
churches, religions, sects, the priesthood, sometimes even the 
priest who will marry the Querent; also disunion, unfortunate 
combinations, competing interests. 

15. The Devil. — Ravage, violence, vehemence, extraordinary 
efforts, force, fatality; that which is predestined but is not for 
this reason evil. Reversed: Evil fatality, weakness, pettiness, 
blindness. 

16. The Tower. — Misery, distress, indigence, adversity, calam- 
ity, disgrace, deception, ruin. It is a card in particular of unfore- 
seen catastrophe. Reversed: According to one account, the same 
in a lesser degree ; also oppression, imprisonment, tyranny. 

17. The Star. — Loss, theft, privation, abandonment; another 
reading says — hope and bright prospects. Reversed: Arrogance, 
haughtiness, impotence. 

18. The Moon. — Hidden enemies, danger, calumny, darkness, 
terror, deception, occult forces, error. Reversed: Instability, 
inconstancy, silence, lesser degrees of deception and error. 

19. The Sun. — Material happiness, fortunate marriage, con- 
tentment. Reversed: The same in a lesser sense. 

20. The Last Judgment. — Change of position, renewal, out- 
come. Another account specifies total loss through lawsuit. 
Reversed: Weakness, pusillanimity, simplicity; also deliberation, 
decision, sentence. 

Zero. The Fool. — Folly, mania, extravagance, intoxication, 
delirium, frenzy, bewrayment. Reversed: Negligence, absence, 
distribution, carelessness, apathy, nullity, vanity. 

21. The IVorld. — Assured success, recompense, voyage, route, 
emigration, flight, change of place. Reversed: Inertia, fixity, 
stagnation, permanence. 

It will be seen that, except where there is an irresistible sugges- 
tion conveyed by the surface meaning, that which is extracted 
from the Trumps i\Iajor by the divinatory art is at once artificial 
and arbitrary, as it seems to me, in the highest degree. But of 
one order are the mysteries of light and of another are those of 
fantasy. The allocation of a fortune-telling aspect to these cards 
is the story of a prolonged impertinence. 



148 ILLUSTRATED KEY TO THE TAROT. 



Section 4 

SOME ADDITIONAL MEANINGS OF 
THE LESSER ARCANA 

Wands. King. — Generally favorable; may signify a good 
marriage. Reversed: Advice that should be followed. 

Queen. — A good harvest, which may be taken in several senses. 
Reversed: Good-will towards the Querent, but without the oppor- 
tunity to exercise it. 

Knight. — A bad card; according to some readings, alienation. 
Reversed: For a woman, marriage, but probably frustrated. 

Page. — Young man of family in search of young lady. Re- 
versed: Bad news. 

Ten. — Difficulties and contradictions, if near a good card. 

Nine. — Generally speaking, a bad card. 

Eight. — Domestic disputes for a married person. 

Seven. — A dark child. 

Six. — Servants may lose the confidence of their masters ; a 
young lady may be betrayed by a friend. Reversed: Fulfilment 
of deferred hope. 

Five. — Success in financial speculation. Reversed: Quarrels 
may be turned to advantage. 

Four. — Unexpected good fortune. Reversed: A married 
woman will have beautiful children. 

Three. — A very good card ; collaboration will favor enterprise. 

Tivo. — A young lady may expect trivial disappointments. 

Ace. — Calamities of all kinds. Reversed: A sign of birth^ 

Cups. King. — Beware of ill-will on the part of a man of posi- 
tion, and of hypocrisy pretending to help. Reversed: Loss. 

Queen. — Sometimes denotes a woman of equivocal character. 
Reversed: A rich marriage for a man and a distinguished one for 
a woman. 

Knight. — A visit from a friend, who will bring unexpected 
money to the Querent. Reversed: Irregularity. 

Page. — Good augury ; also a young man who is unfortunate in 
love. Reversed: Obstacles of all kinds. 

Ten. — For a male Querent, a good marriage and one beyond his 
expectations. Reversed: Sorrow; also a serious quarrel. 



OUTER METHOD OF THE ORx\CLES. 149 

Nine. — Of good augury for military men. Reversed: Good 
business. 

Eight. — Marriage* with a fair woman. Reversed: Perfect sat- 
isfaction. 

Seven. — Fair child; idea, design, resolve, movement. Re- 
versed: Success, if accompanied by the Three of Cups. 

5'/'.r.^ Pleasant memories. Reversed: Inheritance to fall in 
quickly. 

Five. — Generally favorable ; a happy marriage ; also patrimony, 
legacies, gifts, success in enterprise. Reversed: Return of some 
relative who has not been seen for long. 

Four. — Contrarieties. Reversed: Presentiment. 

Three. — Unexpected advancement for a military man. Re- 
versed: Consolation, cure, end of the business. 

Tivo. — Favorable in things of pleasure and business, as well as 
in love; also wealth and honor. Reversed: Passion. 

Ace. — Inflexible will, unalterable law. Reversed: Unexpected 
change of position. 

Swords. King. — A lawyer, senator, doctor. Reversed: A 
bad man ; also a caution to put an end to a ruinous lawsuit. 

Queen. — A widow. Reversed: A bad woman, with ill-will 
towards the Querent. 

Knight. — A soldier, man of arms, satellite, stipendiary; heroic 
action predicted for soldier. Reversed: Dispute with an imbecile 
person; for a woman, struggle with a rival, who will be 
conquered. 

Page. — An indiscreet person will pry into the Querent's secrets. 
Reversed: Astonishing news. 

Ten. — Followed by Ace and King, imprisonment ; for girl or 
wife, treason on the part of friends. Reversed: Victory and con- 
sequent fortune for a soldier in war. 

Nine. — An ecclesiastic, a priest ; generally, a card of bad omen. 
Reversed: Good ground for suspicion against a doubtful person. 

Eight. — For a woman, scandal spread in her respect. Re- 
versed: Departure of a relative. 

Seven. — Dark girl ; a good card ; it promises a country life after 
a competence has been secured. Reversed: Good advice, prob- 
ably neglected. 

Six. — The voyage will be pleasant. Reversed: Unfavorable 
issue of lawsuit. 

Five. — An attack on the fortune of the Querent. Reversed: 
A sign of sorrow and mourning. 

Four. — A bad card, but if reversed a qualified success may be 
expected by wise administration of affairs. Reversed: A certain 
success following wise administration. 



150 ILLUSTRATED KEY TO THE TAROT. 

Three. — For a woman, the flight of her lover. Reversed: A 
meeting with one whom the Querent has compromised; also 
a nun. 

Two. — Gifts for a lady, influential protection for a man in 
search of help. Reversed: Dealings with rogues. 

Ace. — Great prosperity or great misery. Reversed: Marriage 
broken off, for a woman, through her own imprudence. 

Pentacles. King. — A rather dark man, a merchant, master, 
professor. Reversed: An old and vicious man. 

Queen. — Dark woman; presents from a rich relative; rich and 
happy marriage for a young man. Reversed: An illness. 

Knight. — A useful man; useful discoveries. Reversed: A 
brave man out of employment. 

Page.— A dark youth ; a young officer or soldier ; a child. Re- 
versed: Sometimes degradation and sometimes pillage. 

Ten. — Represents house or dwelling, and derives its value from 
other cards. Reversed: An occasion which may be fortunate or 
otherwise. 

Nine. — Prompt fulfilment of what is presaged by neighboring 
cards. Reversed: Vain hopes. 

Eight. — A young man in business who has relations with the 
Querent; a dark girl. Reversed: The Querent will be compro- 
mised in a matter of money-lending. 

Seven. — Improved position for a lady's future husband. Re- 
versed: Impatience, apprehension, suspicion. 

Six. — The present must not be relied on. Reversed: A. check 
on the Querent's ambition. 

Five. — Conquest of fortune by reason. Reversed: Troubles 
in love. 

Four. — For a bachelor, pleasant news from a lady. Reversed: 
Observation, hindrances. 

Three. — If for a man, celebrity for his eldest son. Reversed: 
Depends on neighboring cards. 

Tivo. — Troubles are more imaginary than real. Reversed: 
Bad omen, ignorance, injustice. 

Ace. — The most favorable of all cards. Reversed: A share in 
the finding of treasure. 

It will be observed (i) that these additamenta have little con- 
nection with the pictorial designs of the cards to which they refer,, 
as these correspond with the more important speculative values; 
(2) and further that the additional meanings are very of fen in 
disagreement with those previously given. All meanings are 
largely independent of one another and all are reduced, accentu- 
ated or subject to modification and sometimes almost reversal 



OUTER METHOD OF THE ORACLES. 151 

by their place in a sequence. There is scarcely any canon of 
criticism in matters of this kind. I suppose that in proportion 
as any system descends from generalities to details it becomes 
naturally the more precarious ; and in the records of professional 
fortune-telling, it offers more of the dregs and lees of the subject. 
At the same time, divinations based on intuition and second sight 
are of little practical value unless they come down from the 
region of universals to that of particulars ; but in proportion as 
this gift is present in a particular case, thie specific meanings 
recorded by past cartomancists will be disregarded in favor of 
the personal appreciation of card values. 

This has been intimated already. It seems necessary to add 
the following speculative readings. 



152 ILLUSTRATED KEY TO THE TAROT. 



Section 5 

THE RECURRENCE OF CARDS IN DEALING 
IN THE NATURAL POSITION 

4 Kings = great honor ; 3 Kings = consultation ; 2 Kings = 
minor, counsel. 

4 Queens := great debate ; 3 Queens = deception by women ; 
2 Queens = sincere friends. 

4 Knights = serious matters ; 3 Knights = lively debate ; 
2 Knights = intimacy. 

4 Pages = dangerous illness ; 3 Pages = dispute ; 2 Pages =: 
disquiet. 

4 Tens = condemnation ; 3 Tens = new condition ; 2 Tens = 
change. 

4 Nines = a good friend ; 3 Nines =: success ; 2 Nines = re- 
ceipt. 

4 Eights = reverse ; 3 Eights = marriage ; 2 Eights = new 
knowledge. 

4 Sevens = intrigue ; 3 Sevens = infirmity ; 2 Sevens = news. 

4 Sixes = abundance ; 3 Sixes =: success ; 2 Sixes = irrita- 
bility. 

4 Fives = regularity ; 3 Fives = determination ; 2 Fives = 
vigils. 

4 Fours = journey near at hand ; 3 Fours := a subject of 
reflection ; 2 Fours = insomnia. 

4 Threes = progress ; 3 Threes == unity ; 2 Threes = calm. 

4 Twos = contention ; 3 twos := security ; 2 Twos =• accord. 

4 Aces =: favorable chance ; 3 Aces = small success ; 2 Aces 
:= trickery. 

Reversed 

4 Kings := celerity ; 3 Kings = commerce ; 2 Kings = projects, 
' 4 Queens = bad company ; 3 Queens := gluttony ; 2 Queens = 
work. 

4 Knights = alliance ; 3 Knights = a duel, or personal encoun- 
ter ; 2 Knights = susceptibility. 

4 Pages = privation ; 3 Pages =: idleness ; 2 Pages = society. 

4 Tens = event, happening; 3 Tens = disappointment: 2 Tens 
= expectation justified. 



OUTER METHOD OF THE ORACLES. 153 

4 Nines = usury ; 3 Nines = imprudence ; 2 Nines = small 
profit. 

4 Eights = errors 3 Eights == a spectacle ; 2 Eights = mis- 
fortune. 

4 Sevens == quarrellers ; 3 Sevens = joy; 2 Sevens = women 
of no repute. 

4 Sixes = care ; 3 Sixes = satisfaction ; 2 Sixes = downfall. 

4 Fives = order ; 3 Fives := hesitation ; 2 Fives = reverse. 

4 Fours = walks abroad ; 3 Fours := disquiet ; 2 Fours := dis- 
pute. 

4 Threes := great success ; 3 Threes = serenity ; 2 Threes 
= safety. 

4 Twos = reconciliation ; 3 Twos ^= apprehension ; 2 Twos 
= mistrust. 

4 Aces :== dishonor ; 3 Aces = debauchery ; 2 Aces = enemies. 



Section 6 

THE ART OF TAROT DIVINATION 

We come now to the final and practical part of this division of 
our subject, being the way to consult and obtain oracles by means 
of Tarot cards. The modes of operation are rather numerous, 
and some of them are exceedingly involved. I set aside those 
last mentioned, because persons who are versed in such questions 
believe that the way of simplicity is the way of truth. I set aside 
also the operations which have been republished recently in that 
section of The Tarot Of The Bohemians which is entitled "The 
Divining Tarot" ; it may be recommended at its proper value to 
readers who wish to go further than the limits of this handbook. 
I offer in the first place a short process which has been used pri- 
vately for many years past in England, Scotland and Ireland. I 
do not think that it has been published — certainly not in connec- 
tion with Tarot cards ; I believe that it will serve all purposes, but 
I will add — by way of variation — in the second place what used to 
be known in France as the Oracles of Julia Orsini. 



154 ILLUSTRATED KEY TO THE TAROT. 



Section 7 

AN ANCIENT CELTIC METHOD 
OF DIVINATION 

This mode of divination is the most suitable for obtaining an 
answer to a definite question. The Diviner first selects a card to 
represent the person or matter about which inquiry is made. 
This card is called the Significator. Should he wish to. ascertain 
something in connection with himself he takes the one which 
corresponds to his personal description. A Knight should be 
chosen as the Significator if the subject of inquiry is a man of 
forty years old and upward; A King should be chosen for any 
male who is under that age; a Queen for a woman over forty 
years; and a Page for any female of less age. 

The four Court Cards in Wands represent very fair people, 
with yellow or auburn hair, fair complexion and blue eyes. The 
Court Cards in Cups signify people with light brown or dull fair 
hair and grey or blue eyes. Those in Swords stand for people 
having hazel or grey eyes, dark brown hair and dull complexion. 
Lastly, the Court Cards in Pentacles are referred to persons with 
very dark brown or black hair, dark eyes and sallow or swarthy 
complexions. These allocations are subject, however, to the 
following reserve, which will prevent them being taken too con- 
ventionally. You can be guided on occasion by the known 
temperament of a person ; one who is exceedingly dark may be 
very energetic, and would be better represented by a Sword card 
than a Pentacle. On the other hand, a very fair subject who is 
indolent and lethargic should be referred to Cups rather than to 
Wands. 

If it is more convenient for the purpose of a divination to take 
as the Significator the matter about which inquiry is to be made, 
that Trump or small card should be selected which has a meaning 
corresponding to the matter. Let it be supposed that the ques- 
tion is : Will a lawsuit be necessary? In this case, take the Trump 
No. II, or Justice, as the Significator. This has reference to 
legal affairs. But if the question is : Shall I be successful in my 
lawsuit? one of the Court .Cards raust be chosen as the Signifi- 
cator. Subsequently, consecutive divinations may be performed 



OUTER METHOD OF THE ORACLES. 155 

to ascertain the course of the process itself and its result to each 
of the parties concerned. 

Having selected the Significator, place it on the table, face 
upwards. Then shuffle and cut the rest of the pack three times, 
keeping the faces of the cards downwards. 

Turn up the top or First Card of the pack; cover the Sig- 
nificator with it, and say : This covers him. This card gives the 
influence which is affecting the person or matter of inquiry gen- 
erally, the atmosphere of it in which the other currents work. 

Turn up the Second Card and lay it across the First, saying: 
This crosses him. It shows the nature of the obstacles in the 
matter. If it is a favorable card, the opposing forces will not be 
serious, or it may indicate that something good in itself will not 
be productive of good in the particular connection. 

Turn up the Third Card; place it above the Significator, and 
say: This crowns him. It represents (a) the Querent's aim or 
ideal in the matter; (b) the best that can be achieved under the 
circumstances, but that which has not yet been made actual. 

Turn up the Fourth Card ; place it below the Significator, and 
say : This is beneath him. It shows the foundation or basis of 
the matter, that which has already passed into actuality and which 
the Significator has made his own. 

Turn up the Fifth Card ; place it on the side of the Significa- 
tor from which he is looking, and say: This is behind him. It 
gives the influence that is just passed, or is now passing away. 

N. B. — If the Significator is a Trump or any small card that 
cannot be said to face either way, the Diviner must decide before 
beginning the operation which side he will take it as facing. 

Turn up the Sixth Card; place it on the side that the Sig- 
nificator is facing, and say : This is before him. It shows the 
influence that is coming into action and will operate in the near 
future. 

The cards are now disposed in the form of a cross, the Sig- 
nificator — covered by the First Card — ^being in the center. 

The next four cards are turned up in succession and placed one 
above the other in a line, on the right hand side of the cross. 

The first of these, or the Seventh Card of the operation, sig- 
nifies himself — that is, the Significator — whether person or thing 
— and shows its position or attitude in the circumstances. 

The Eighth Card signifies his house, that is, his environment 
and the tendencies at work therein which have an effect on the 
matter — for instance, his position in life, the influence of imme- 
diate friends, and so forth. 

The Ninth Card gives his hopes or fears in the matter. 



156 ILLUSTRATED KEY TO THE TAROT. 

The Tenth is what will come, the final result, the culmination 
which is brought about by the influences shown by the other cards 
that have been turned up in the divination. 

It is on this card that the Diviner should especially concentrate 
his intuitive faculties and his memory in respect of the official 
divinatory meanings attached thereto. It should embody what- 
soever you may have divined from the other cards on the table, 
including the Significator itself and concerning him or it, not 
excepting such lights upon higher significance as might fall like 
sparks from heaven if the card which serves for the oracle, the 
card for reading, should happen to be a Trump Major. 

The operation is now completed ; but should it happen that the 
last card is of a dubious nature, from which no final decision can 
be drawn, or which does not appear to indicate the ultimate con- 
clusion of the affair, it may be well to repeat the operation, taking 
in this case the Tenth Card as the Significator, instead of the one 
previously used. The pack must be again shuffied and cut three 
times and the first ten cards laid out as before. By this a more 
detailed account of "What will come" may be obtained. 

If in any divination the Tenth Card should be a Court Card, it 
shows that the subject of the divination falls ultimately into the 
hands of a person represented by that card, and its end depends 
mainly on him. In this event also it is useful to take the Court 
Card in question as the Significator in a fresh operation, and dis- 
cover what is the nature of his influence in the matter and to what 
issue he will bring it. 

Great facility may be obtained by this method in a compara- 
tively short time, allowance being always made for the gifts of the 
operator — that is to say, his faculty of insight, latent or developed 
■ — and it has the special advantage of being free from all compli- 
cations. 



OUTER METHOD OF THE ORACLES. 



157 



DIAGRAM 

I here append a diagram of the cards as laid out in this mode 
of divination. The Significator is here facing to the left. 







3 






Sig] 


aificatc 


r 


6 




1 1 




2 








n 


1 


I 




an 


d No. 






4 





10 



jThe Significator. 

(i. What covers him. 

2. What crosses him. 

3. W^hat crowns him. 

4. What is beneath him. 

5. What is behind him. 

6. What is before him. 

7. Himself. 

8. His house. 

9. His hopes or fears. 

10. What will come. 



158 



ILLUSTRATED KEY TO THE TAROT. 



Section 8 

AN ALTERNATIVE METHOD OF READING 
THE TAROT CARDS 

Shuffle the entire pack and turn some of the cards round, so as 
to invert their tops. 

Let them be cut by the Querent with his left hand. 

Deal out the first forty-two cards in six packets of seven cards 
each, face upwards, so that the first seven cards form the first 
packet, the following seven the second, so on — as in the following 
diagram : — 



6th 
packet 




5th 
packet. 




4th 
packet 




3rd 
packet 




arid 
packet 




ist 
packet 



Take up the first packet ; lay out the cards on the table in a row, 
from right to left; place the cards of the second packet upon them 
and then the packets which remain. You will thus have seven 
new packets of six cards each, arranged as follows — 



7th 
packet 




6th 
packet 




5th 
packet 




4th 
packet 




3rd 
packet 




' 2nd 
packet 




ISt 

packet 



Take the top card of each packet, shuffle- them and lay out 
from right to left, making a line of seven cards. 

Then take up the two next cards from each packet, shuffle and 
lay them out in two lines under the first line. 

Take up the remaining twenty-one cards of the packets, shuf- 
fle and lay them out in three lines below the others. 



OUTER METHOD OF THE ORACLES. 159 



You will thus have six horizontal lines of seven cards each, 
arranged after the following manner. 

I St line. 



7 


6 


5 


4 


3 


2 


I 


2nd line. 


7 


6 


5 


4 


3 


2 


I 


3rd line. 


7 


6 


5 


4 


3 


2 


1 


4th line. 


7 


6 


5 


4 


3 


2 


I 


7 


6 


5 


5th line. 
4 


3 


2 I 


6th line. 


7 


6 


5 


4 


3 


2 


I 



In this method, the Querent — if of the male sex — is repre- 
sented by the Magician, and if female by the High Priestess ; but 
the card, in either case, is not taken from the pack until the 
forty-two cards have been laid out, as above directed. If the 
required card is not found among those placed upon the table, it 
must be sought among the remaining thirty-six cards, Vv^hich have 



160 ILLUSTRATED KEY TO THE TAROT. 

not been dealt, and should be placed a little distance to the right 
of the first horizontal line. On the other hand, if it is among 
them, it is also taken out, placed as stated, and a card is drawn 
haphazard from the thirty-six cards undealt to fill the vacant 
position, so that there are still forty-two cards laid out on the 
table. 

The cards are then read in succession, from right to left 
throughout, beginning at card No. i of the topline, the last to be 
read being that on the extreme left, or No. 7, of the bottom line. 

This method is recommended when no definite question is 
asked — that is, when the Querent wishes to learn generally con- 
cerning the course of his life and destiny. If he wishes to know 
what may befall within a certain time, this time should be clearly 
specified before the cards are shuffled. 

With further reference to the reading, it should be remembered 
that the cards must be interpreted relatively to the subject, which 
means that all official and conventional meanings of the cards may 
and should be adapted to harmonize with the conditions of this 
particular case in question — the position, time of life and sex of 
the Querent, or person for whom the consultation is made. 

Thus, the Fool may indicate the whole range of mental phases 
between mere excitement and madness, but the particular phase 
in each divination must be judged by considering the general 
trend of the cards, and in this naturally the intuitive faculty plays 
an important part. 

It is well at the beginning of a reading, to run through the 
cards quickly, so that the m.ind may receive a general impression 
of the subject — the trend of the destiny — and afterwards to start 
again — reading them one by one and interpreting in detail. 

It should be remembered that the Trumps represent more 
powerful and compelling forces — by the Tarot hypothesis — than 
are referable to the small cards. 

The value of intuitive and clairvo5^ant faculties is of course 
assumed in divination. Where these are naturally present or 
have been developed by the Diviner, the fortuitous arrangement 
of cards forms a link between his mind and the atmosphere of 
the subject of divination, and then the rest is simple. Where 
intuition fails, or is absent, concentration, intellectual observation 
and deduction must be used to the fullest extent to obtain a satis- 
factory result. But intuition, even if apparently dormant, may 
be cultivated by practice in these divinatory processes. If in 
doubt as to the exact meaning of a card in a particular connection, 
the Diviner is recommended, by those who are versed in the 
matter, to place his hand on it, try to refrain from thinking of 



OUTER METHOD OF THE ORACLES. 161 

what it ought to be, and note the impressions that arise in his 
mind. At the beginning this will probably resolve itself into 
mere guessing and may prove incorrect, but it becomes possible 
with practice to distinguish between a guess of the conscious mind 
and an impression arising from the mind which is sub-conscious. 
It is not within my province to offer either theoretical or prac- 
tical suggestions on this subject, in which I have no part, but the 
following additamenta have been contributed by one who has 
more titles to speak than all the cartomancists of Europe, if they 
could shuffle with a single pair of hands and divine with one 
tongue. 



Notes On The Practice Of Divination 

1. Before beginning the operation, formulate your question 
definitely, and repeat it aloud. 

2. Make your mind as blank as possible while shuffling the 
cards. 

3. Put out of the mind personal bias and preconceived ideas as 
far as possible, or your judgment will be tinctured thereby. 

4. On this account it is more easy to divine correctly for a 
stranger than for yourself or a friend. 



162 



ILLUSTRATED KEY TO THE TAROT. 



Section 9 

THE METHOD OF READING BY MEANS 
OF THIRTY-FIVE CARDS 

When the reading is over, according to the scheme set forth in 
the last method, it may happen — as in the previous case — that 
something remains doubtful, or it may be desired to carry the 
question further, which is done as follows: 

Take up the undealt cards which remain over, not having been 
used in the first operation with 42 cards. The latter are set aside 
in a heap, with the Querent, face upwards, on the top. The 
thirty-five cards, being shuffled and cut as before, are divided by 
dealing into six packets thus : — 

Packet I consists of the first Seven Cards ; Packet II consists 
of the Six Cards next following in order; Packet III consists of 
the Five Cards following; Packet IV contains the next Four 
Cards ; Packet V contains Two Cards : and Packet VI contains 
the last Eleven Cards. The arrangement will then be as 
follows : — 



Packet 
VI. 



Packet 

V. 



Packet 
IV. 



Packet 
III. 



Packet 
II. 



Packet 
I. 



cards 




3 
cards 




4 
cards 




5 
cards 




6 

cards 




7 
cards 



Take up these packets successively; deal out the cards which 
they contain in six lines, which will be necessarily of unequal 
length. 

The First Line stands for the house, the environment and so 
forth. 

The Second Line stands for the person or subject of the 
divination. 

The Third Line stands for what is passing outside, events, 
persons, etc. 

The Fourth Line stands for a surprise, the unexpected, etc. 

The Fifth Line stands for consolation, and may moderate all 
that is unfavorable in the preceding lines. 



OUTER METHOD OF THE ORACLES. 163 

The Sixth Line is that which must be consulted to elucidate 
the enigmatic oracles of the others; apart from them it has no 
importance. • 

These cards should all be read from left to right, beginning 
with the uppermost line. 

It should be stated in conclusion as to this divinatory part that 
there is no method of interpreting Tarot cards which is not ap- 
plicable to ordinary playing-cards, but the additional court cards, 
and above all the Trumps INIajor, are held to increase the 
elements and values of the oracles. 

And now in conclusion as to the whole matter, I have left for 
these last words — as if b)^ way of epilogue — one further and 
final point. It is the sense in which I regard the Trumps Major 
as containing Secret Doctrine. I do not here mean that I am 
acquainted with orders and fraternities in which such doctrine 
reposes and is there found to be part of higher Tarot knowledge. 
I do not mean that such doctrine, being so preserved and trans- 
mitted, can be constructed as imbedded independently in the 
Trumps Major. I do not mean that it is something apart from_ 
the Tarot. Associations exist which have special knowledge of 
both kinds ; some of it is deduced from the Tarot and some of it 
is apart therefrom ; in either case, it is the same in the root-matter. 
But there are also things in reserve which are not in orders or 
societies, but are transmitted after another manner. Apart from 
all inheritance of this kind, let any one who is a mystic consider 
separately and in combination the Magician, the Fool, the High 
Priestess, the Hierophant, the Empress, the Emperor, the Hanged 
Man and the Tower. Let him then consider the card called the 
Last Judgment. They contain the legend of the soul. The other 
Trumps Major are the details and — as one might say — the acci- 
dents. Perhaps such a person will begin to understand what lies 
far behind these symbols, by whomsoever first invented and how- 
ever preserved. If he does, he will see also why I have concerned 
myself with the subject, even at the risk of writing about divina- 
tion by cards. 



BIBLIOGRAPHY 

A Concise Bibliography Of The Chief Works Dealing 
With The Tarot And Its Connections 

As in spite of its modest pretensions, this monograph is, so 
far as I am aware, the first attempt to provide in EngHsh a com- 
plete synoptic account of the Tarot, with its archaeological position 
defined, its available symbolism developed, and — as a matter of 
curiosity in occultism — with its divinatory meanings and modes of 
operation sufficiently exhibited, it is my wish, from the literate 
standpoint, to enumerate those text-books of the subject, and the 
most important incidental references thereto, which have come 
under my notice. The biliographical particulars that follow lay 
no claim to completeness, as I have cited nothing that I have not 
seen with my own eyes; but I can understand that most of my 
readers will be surprised at the extent of the literature — if I may 
so term it conventionally — which has grown up in the course of 
the last I20 years. Those who desire to pursue their inquiries 
further will find ample materials herein, though it is not a course 
which I am seeking to commend especially, as I deem that enough 
has been said upon the Tarot in this place to stand for all that 
has preceded it. The bibliography itself is representative after a 
similar manner. I should add that there is a considerable cata- 
logue of cards and works on card-playing in the British Museum, 
but I have not had occasion to consult it to any extent for the 
purposes of the present list. 



Monde Prhnitif, analyse et compare avec le Monde Moderne. 
Par M. Court de Gebelin. Vol. 8, 4to, Paris, 1781. 
The articles on the Jcti des Tarots will be found at pp. 365 to 
410. The plates at the end show the Trumps Major and the Aces 
of each suit. These are valuable as indications of the cards at the 
close of the eighteenth century. They were presumably then in 
circulation in the South of France, as it is said that at the period 

164 



BIBLIOGRAPHY. 165 

in question they were practically unknown at Paris. I have dealt 
with the claims of the papers in the body of the present work. 
Their speculations were tolerable enough for their mazy period; 
but that they are suffered still, and accepted indeed without ques- 
tion, by French occult writers is the most convincing testimony 
that one can need to the qualifications of the latter for dealing 
with any question of historical research. 

II 

The Works of Etteilla. Les Septs Nuances de Vceuvre philoso- 
phique Hermetique; Maniere de se recrcer avec le Jeu de 
Cartes, nominees Tarots; Fragments stir les Hautes Sci- 
ences; Philosophie des Hautes Sciences; Jeu des Tarots, ou 
le Livre de Thoth; Lecons Theoriques et Pratiques dii Livre 
de Thoth — all published between 1783 and 1787. 
These are exceedingly rare and were frankly among the works 
of colportage of their particular period. They contain the most 
curious fragments on matters within and without the main issue, 
lucubrations on genii, magic, astrology, talismans, dreams, etc. I 
have spoken sufficiently in the text on the author's views on the 
Tarot and his place in its modern history. He regarded it as a 
work of speaking hieroglyphics, but to translate it was not easy. 
He, however, accomplished the task — that is to say, in his own 
opinion. 

Ill 

An Inquiry into the Ancient Greek Game, supposed to have been 

invented by Palamedes. [By James Christie.] London: 

4to, 1 80 1. 

I mention this collection of curious dissertations because it has 

been cited by waiters on the Tarot. It seeks to establish a close 

connection between early games of antiquity and modern chess. 

It is suggested that the invention attributed to Palamedes, prior 

to the Siege of Troy, was known in China from a more remote 

period of antiquity. The work has no reference to cards of any 

kind whatsoever. 

IV 

Researches into the History of Playing Cards. By Samuel Wel- 
ler Singer. 4to, London, 1816. 
The Tarot is probably of Eastern origin and high antiquity, 
but the rest of Court de Gebelin's theory is vague and unfounded. 



166 ILLUSTRATED KEY TO THE TAROT. 

Cards were known in Europe prior to the appearance of the 
Egyptians. The work has a good deal of curious information and 
the appendices are vakiable, but the Tarot occupies comparatively 
little of the text and the period is too early for a tangible criti- 
cism of its claims. There are excellent reproductions of early 
specimen designs. Those of Court de Gebelin are also given in 
extenso. 

V 

Facts and Speculations on Playing Cards. By W. A. Chatto. 
8vo, London, 1848. 
The author suggested that the Trumps Major and the numeral 
cards were once sieparate, but were afterwards combined. The 
oldest specimens of Tarot cards are not later than 1440. But the 
claims and value of the volume have been sufficiently described 
in the text. 

VI 

Les Cartes a Jouer et la Cartomancie. Par D. R. P. Boiteau 
d'Ambly. 4to, Paris, 1854. 
There are some interesting illustrations of early Tarot cards, 
which are said to be of Oriental origin ; but they are not referred 
to Egypt. The early gipsy connection is affirmed, but there is 
no evidence produced. The cards came with the gipsies from 
India, where they were designed to show forth the intentions of 
"the unknown divinity" rather than to be the servants of profane 
amusement. 

VII 

Dogme et Rituel de la Haute Magie. Par filiphas Levi, 2 vols., 
demy 8vo, Paris, 1854. 
This is the first publication of Alphonse Louis Constant on 
occult philosophy, and it is also his magnufn opus. It is con- 
structed in both volumes on the major Keys of the Tarot and 
has been therefore understood as a kind of development of their 
implicits, in the way that these were presented to the mind of 
the author. To supplement what has been said of this work in 
the text of the present monograph, I need only add that the 
section on transmutations in the second volume contains what is 
termed the Key of Thoth. The inner circle depicts a triple Tau, 
with a hexagram where the bases join, and beneath is the Ace of 



BIBLIOGRAPHY. 167 

Cups. Within the external circle are the letters TARO, and 
about this figure as a whole are grouped the symbols of the Four 
Living Creatures, the Ace of Wands, Ace of Swords, the letter 
Shin, and a magician's candle, which is identical, according to 
Levi, with the lights used in the Goetic Circle of Black Evocations 
and Pacts. The triple Tau may be taken to represent the Ace of 
Pentacles. The only Tarot card given in the volumes is the 
Chariot, which is drawn by two sphinxes ; the fashion thus set 
has been followed in later days. Those who interpret the work 
as a kind of commentary on the Trumps Major are the conven- 
tional occult students and those who follow them will have only 
the pains of fools. 

VIII 

Les Romes. Par J. A. Vaillant. Demy 8vo, Paris, 1857. 

The author tells us how he met with the cards, but the account 
is in a chapter of anecdotes. The Tarot is the sidereal book of 
Enoch, modelled on the astral wheel of Athor. There is a de- 
scription of the Trumps Major, which are evidently regarded as 
an heirloom, brought by the gipsies from Indo-Tartary. The 
publication of Levi's Dogme et Rituel must, I think, have im- 
pressed Vaillant very much, and although in this, which was the 
writer's most important work, the anecdote that I have men- 
tioned is practically his only Targt reference, he seems to have 
gone much further in a later publication — Clef Magique de la 
Fiction et dn Fait, but I have not been able to see it, nor do I 
think, from the reports concerning it, that I have sustained 
a loss. 

IX 

Historie de la Magie. Par filiphas Levi. 8vo, Paris, i860. 

The references to the Tarot are few in this brilliant work, 
which will be available shortly in English. It gives the 21st 
Trump Major, commonly called the Universe, or World, under 
the title of Yinx Pantomorphe — a seated figure wearing the 
crown of Isis. This has been reproduced by Papus in Le Tarot 
Divinatoire. The author explains that the extant Tarot has come 
down to us through the Jews, but it passed somehow into the 
hands of the gipsies, who brought it with them when they first 
entered France in the early part of the fifteenth century. The 
authority here is Vaillant. 



168 ILLUSTRATED KEY TO THE TAROT. 

X 

La Clef des Grands Mysteres. Par filiphas Levi, 8vo, Paris, 
1861. 
The frontispiece to this work represents the absolute Key of 
the occult sciences, given by William Postel and completed by the 
writer. It is reproduced in The Tarot Of The Bohemians, and 
in the preface which I have prefixed thereto, as indeed elsewhere, 
I have explained that Postel never constructed a hieroglyphical 
key. filiphas Levi indentifies the Tarot as that sacred alphabet 
which has been variously referred to Enoch, Thoth, Cadmus and 
Palamedes. It consists of absolute ideas attached to signs and 
numbers. In respect of the latter, there is an extended commen- 
tary on these as far as the number 19, the series being inter- 
preted as the Keys of Occult Theology. The remaining three 
numerals which complete the Hebrew alphabet are called the 
Keys of Nature. The Tarot is said to be the original of Chess, 
as it is also of the Ro,yal Game of Goose. This volume contains 
the author's hypothetical reconstruction of the tenth Trump 
Major, showing Egyptian figures on the Wheel of Fortune. 

XI 

UHomme Rouge des Tiiileries. Par P. Christian. Fcap. 8vo, 
Paris, 1863. 
The work is exceedingly rare, is much sought and was once 
highly, prized in France; but Dr. Papus has awakened to the 
fact: that it is really of slender value, and the statement might 
be extended. It is interesting, however, as containing the writer's 
first reveries on the Tarot. He was a follower and imitator of 
Levi. In the present work, he provides a commentary on the 
Trumps Major and thereafter the designs and meanings of all 
the Minor Arcana. There are many and curious astrological 
attributions. The work does not seem to mention the Tarot by 
name. A later Histoire de la Magie does little more than repro- 
duce and extend the account of the Trumps Major given herein, 

XII 

The History of Playing Cards. By E. S. Taylor. Cr. 8vo. I>on- 
don, 1865. 
This was published posthumously and is practically a transla- 
tion of Boiteau. It therefore calls for little remark on my part. 
The opinion is that cards were imported by the gipsies from 



BIBLIOGRAPHY. 169 

India. There are also references to the so-called Chinese Tarot, 
which was mentioned by Court de Gebelin. 



« 



XIII 

Origine des Cartes a Jouer. Par Romain Merlin. 4to, Paris, 
1869. 
There is no basis for the Egyptian origin of the Tarot, except 
in the imagination of Court de Gebelin. I have mentioned other- 
wise that the writer disposes to his personal satisfaction, of the 
gipsy hypothesis, and he does the same in respect of the im- 
puted connection with India ; he says that cards were known in 
Europe before communication was opened generally with that 
world about 1494. But if the gipsies were a Pariah tribe already 
dwelling in the West, and if the cards were a part of their bag- 
gage, there is nothing in this contention. The whole question is 
essentially one of speculation. 

XIV 

The Platonist. Vol. II, pp. 126-8. Published at St. Louis, Mo., 
U.S.A., 1884-5. Royal 4to. 
This periodical, the suspension of which must have been re- 
gretted by many admirers of an unselfish and laborious effort, 
contained one anonymous article on the Tarot by a writer with 
theosophical tendencies, and considerable pretensions to knowl- 
edge. It has, however, by its own evidence, strong titles to 
negligence, and is indeed a ridiculous performance. The word 
Tarot is the Latin i?o^a=wheel, transposed. The system was 
invented at a remote period in India, presumably — for the writer 
is vague — about b. c. 300. The Fool represents the primordial 
chaos. The Tarot is now used by Rosicrucian adepts, but in spite 
of the inference that it may have come down to them from their 
German progenitors in the early seventeenth century, and not- 
withstanding the source in India, the twenty-two keys were 
pictured on the walls of Egyptian temples dedicated to the mys- 
teries of initiation. Some of this rubbish is derived from P. 
Christian, but the following statement is peculiar, I think, to 
the writer : "It is known to adepts that there should be twenty- 
two esoteric keys, which would make the total number up to 
100." Persons who reach a certain stage of lucidity have only 
to provide blank pasteboards of the required number and the 
missing designs will be furnished by superior intelligences. 



170 ILLUSTRATED KEY TO THE TAROT. 

Meanwhile, America is still awaiting the fulfilment of the con- 
cluding forecast, that some few will ere long have so far devel- 
oped in that country "as to be able to read perfectly ... in that 
perfect and divine sybilline work, the Taro." Perhaps the cards 
which accompany the present volume will give the opportunity 
and the impulse ! 

XV 

Lo Joch de Naips. Per Joseph Brunet y Belief. Cr. 8vo, Barce- 
lona, 1886. 
With reference to the dream of Egyptian origin, the author 
quotes E. Garth Wilkinson's Manners and Customs of the' 
Egyptians as negative evidence at least that cards were unknown 
in the old cities of the Delta. The history of the subject is 
sketched, following the chief authorities, but without reference 
to exponents of the occult schools. The mainstay throughout 
is Chatto. There are some interesting particulars about the pro- 
hibition of cards in Spain, and the appendices include a few 
valuable documents, by one of which it appears, as already men- 
tioned, that St. Bernardin of Sienna preached against games in 
general, and cards in particular, so far back as 1423. There are 
illustrations of rude Tarots, including a curious example of an 
Ace of Cups, with a phoenix rising therefrom, and a Queen of 
Cups, from whose vessel issues a flower. 



XVI 

The Tarot: Its Occult Significance, Use in Fortune-Telling, and 
Method of Play. By S. L. MacGregor Mathers. Sq. i6mo, 
London, 1888. 
This booklet was designed to accompany a set of Tarot cards, 
and the current packs of the period were imported from abroad 
for the purpose. There is no pretense of original research, and 
the only personal opinion expressed by the writer or calling for 
notice here states that the Trumps Major are hierogylphic sym- 
bols corresponding to the occult meanings of the Hebrew alpha- 
bet. Here the authority is Levi, from whom is also derived the 
brief symbolism allocated to the twenty-two Keys. The diyina- 
tory meanings follow, and then t-he modes of operation. It is a 
mere sketch written in a pretentious manner and is negligible in 
all respects. 



BIBLIOGRAPHY. 171 

XVII 

Traite Methodique de Science Occulte. Par Papus. 8vo, Paris, 
1891. 
The rectified Tarot published by Oswald Wirth after the in- 
dications of Eliphas Levi is reproduced in this work, which — it 
may be mentioned — extends to nearly 1,100 pages. There is a 
section on the gipsies, considered as the importers of esoteric 
tradition into Europe by means of the cards. The Tarot is a 
combination of numbers and ideas, whence its correspondence 
with the Hebrew alphabet. Unfortunately, the Hebrew citations 
are rendered almost unintelligible by innumerable typographical 
errors. 

XVIII 

Eliphas Levi: Le Liwe des Splendeurs. Demy 8vo, Paris, 1894. 
A section on the Elements of the .Kabalah affirms (a) That 
the Tarot contains in the several cards of the four suits a four- 
fold explanation of the numbers i to 10; {h) that the symbols 
which we now have only in the form of cards were at first medals 
and then afterwards became talismans; (c) that the Tarot is 
the hieroglyphical book of the Thirty-two Paths of Kabalistic 
theosophy, and that its summary explanation is in the Sepher 
Yetzirah; (d) that it is the inspiration of all religious theories 
and symbols; (e) that its emblems are found on the ancient 
monuments of Egypt. With the historical value of these preten- 
sions I have dealt in the text. 

XIX 

Clefs Magiques et Clavicides de Salomon. Par ]61iphas Levi. 
Sq. i2mo, Paris, 1895. 
The Keys in question are said to have been restored in i860, 
in their primitive purity, by means of hieroglyphical signs and 
numbers, without any admixture of Samaritan or Egyptian 
images. There are rude designs of the Hebrew letters attributed 
to the Trumps Major, with meanings — most of which are to be 
found in other works by the same writer. There are also com- 
binations of the letters which enter into the Divine Name ; these 
combinations are attributed to the court cards of the Lesser Ar- 
cana. Certain talismans of spirits are in fine furnished with 
Tarot attributions ; the Ace of Clubs corresponds to the Deiis 
Absconditus, the First Principle. The httle book was issued at a 



172 ILLUSTRATED KEY TO THE TAROT. 

high price and as something that should be reserved to adepts, 
or those on the path of adeptship, but it is really without value 
— symbolical or otherwise. 

XX 

Les xxii Lames Hermetiques du Tarot Diviitatoire. Par R. Fal- 
connier. Demy 8vo, Paris, 1896. 
The word Tarot comes from the Sanskrit and means "fixed 
star," which in its turn signifies immutable tradition, theosophical 
synthesis, symbolism of primitive dogma, etc. Graven on golden 
plates, the designs were used by Hermes Trismegistus and their 
mysteries were only revealed to the highest grades of the priest- 
hood of Isis. It is unnecessary therefore to say that the Tarot is 
of Egyptian origin and the work of M. Falconnier has been to 
reconstruct its primitive form, which he does by reference to the 
monuments — that is to say, after the fashion of filiphas Levi, he 
draws the designs of the Trumps Major in imitation of Egyptian 
art. This production has been hailed by French occultists as 
presenting the Tarot in its perfection, but the same has been 
said of the designs of Oswald Wirth, which are quite unlike and 
not Egyptian at all. To be frank, these kinds of foolery may be 
as much as can be expected from the Sanctuary of the Comedie- 
Francaise, to which the author belongs, and it should be reserved 
thereto. 

XXI 

The Magical Ritual of the Sanctum Regnum, interpreted by the 
Tarot Trumps. Translated from the MSS. of filiphas Levi 
and edited by W. Wynn Westcott, M.B. Fcap, 8vo, London, 
1896. 
It is necessary to say that the interest of this memorial rests 
rather in the fact of its existence than in its intrinsic importance. 
There is a kind of informal commentary on the Trum.ps Major, 
or rather there are considerations which presumably had arisen 
therefrom in the mind of the French author. For example, the 
card called Fortitude is an opportunity for expatiation on will 
as the secret of strength. The Hanged Man is said to represent 
the completion of the Great Work. Death suggests a diatribe 
against Necromancy and Goetia; but such phantoms have no 
existence in "the Sanctutn Regnuni" of life. Temperance pro- 
duces only a few vapid commonplaces, and the Devil, which is 
blind force, is the occasion for repetition of much that has been 
said already in the earlier works of Levi. The Tower repre- 



BIBLIOGRAPHY. 173 

sents the betrayal of the Great Arcanum, and this it was which 
caused the sword of Samael to be stretched over the Garden of 
Dehght. Amongat the plates there is a monogram of the Gnosis, 
which is also that of the Tarot. The editor has thoughtfully ap- 
pended some information on the Trump Cards taken from the 
early works of Levi and from the commentaries of P. Christian. 

XXII 

Comment on devient Alchimiste. Par F. Joiivet de Castellct. 
Sq. 8vo, Paris, 1897. 
Herein is a summary of the Alchemical Tarot, which — with all 
my respect for innovations and inventions — seems to be high fan- 
tasy; but Etteilla had reveries of this kind, and if it should ever 
be warrantable to produce a Key Major in place of the present 
Key Minor, it might be worth while to tabulate the analogies of 
these strange dreams. At the moment it will be sufficient to say 
that there is given a schedule of the alchemical correspondences 
to the Trumps Major, by which it appears that the Juggler or 
Magician symbolizes attractive force ; the High Priestess is inert 
matter, than which nothing is more false ; the Pope is the 
Quintessence, which — if he were only acquainted with Shake- 
speare — might tempt the present successor of St. Peter to re- 
peat that "there are more things in heaven and earth, Horatio." 
The Devil, on the other hand, is the matter of philosophy at the 
black stage; the Last Judgment is the red stage of the Stone; 
the Fool is its fermentation ; and, in fine, the last card, or the 
World, is the Alchemical Absolute — the Stone itself. If this 
should encourage my readers, they may note further that the 
particulars of various chemical combinations can be developed 
by means of the Lesser Arcana, if these are laid out for the 
purpose. Specifically, the King of Wands = Gold; the Pages 
or Knaves represent animal substances ; the King of Cups = Sil- 
ver ; and so forth. 

XXIII 

Le Grand Arcane, ou Voccultisme deroile. Par l&liphas Levi. 
Demy Svo, Paris, 1898. 
After many years and the long experience of all his concerns 
in occultism, the author at length reduces his message to one 
formula in this work. I speak, of course, only in respect of the 
Tarot: he says that the cards of Etteilla produce a kind of hyp- 
notism in the seer or seeress who divines thereby. The folly of 



174 ILLUSTRATED KEY TO THE TAROT. 

the psychic reads in the folly of the querent. Did he counsel 
honesty, it is suggested that he would lose his clients. I have 
written severe criticisms on occult arts and sciences, but this is 
astonishing from one of their past professors and, moreover, 
I think that tlie psychic occasionally is a psychic and sees in a 
manner as such. 

XXIV 

Le Serpent de la Gcncse — Livre II; La Clef de la Magie Noire. 
Par Stanislas de Guaita. 8vo, Paris, 1902. 
It is a vast commentary on the second septenary of the Trumps 
Major. Justice signifies equilibrium and its agent ; the Hermit 
typifies the mysteries of solitude; the Wheel of Fortune is the 
circulus of becoming or attaining; Fortitude signifies the power 
resident in will ; the Hanged Man is magical bondage, which 
speaks volumes for the clouded and inverted insight of this fan- 
tasiast in occultism : Death is, of course, that which its name sig- 
nifies, but with reversion to the second death ; Temperance means 
the magic of transformations, and therefore suggests excess 
rather than abstinence. There is more of the same kind of 
thing — I believe — in the first book, but this will serve as a speci- 
men. The demise of Stanislas de Guaita put an end to his 
scheme of interpreting the Tarot Trumps, but it should be under- 
stood that the connection is shadowy and that actual references 
could be reduced to a very few pages. 

XXV 

Le Tarot: Apergu historique. Par. J. J. Bourgeat. Sq. i2mo, 
Paris, 1906. 
The author has illustrated his work by purely fantastic de- 
signs of certain Trumps Major, as, for example, the Wheel of 
Fortune, Death and the Devil. They have no connection with 
symbolism The Tarot is said to have originated in India, 
whence it passed to Egypt, filiphas Levi, P. Christian, and J. A. 
Vaillant are cited in support of statements and points of view. 
The mode of divination adopted is fully and carefully set out. 

XXVI 

L'Art de tirer les Cartes. Par Antonio Magus. Cr. 8vo, Paris, 
n.d. (about 1908). 
This is not a work of any especial pretension, nor has it any 
title to consideration on account of its modesty. Frankly, it is 



BIBLIOGRAPHY. 175 

little — if any — better than a bookseller's experiment. There is a 
summary account of the chief methods of divination, derived 
from familiar sources ; there is a history of cartomancy in 
France; and there are indifferent reproductions of Etteilla Tarot 
cards, with his meanings and the well-known mode of operation. 
Finally, there is a section on common fortune-telling- by a piquet 
set of ordinary cards : this seems to lack the only merit that it 
might have possessed, namely, perspicuity ; but I speak with re- 
serve, as I am not perhaps a judge possessing ideal qualifications 
in matters of this kind. In any case, the question signifies 
nothing. It is just to add that the concealed author maintains 
what he terms the Egyptian tradition of the Tarot, which is the 
Great Book of Thoth. But there is a light accent throughout his 
thesis, and it does not follow that he took the claim seriously. 

XXVII 

Le Tarot Dknnatoire : Clef du tirage des cartes et des sorts. 
Par le Dr. Papus. Demy. 8vo, Paris, 1909. 
The text is accompanied by what is termed a complete recon- 
stitution of all the symbols, which means that in this manner we 
have yet another Tarot. The Trumps Major follow the tradi- 
tional lines, with various explanations and attributions on the 
margins, and this plan obtains throughout the series. From the 
draughtsman's point of view, it must be said that the designs 
are indifferently done, and the reproductions seem worse than 
the designs. This is probably of no especial importance to the 
class of readers addressed. Dr. Papus also presents, by way 
of curious memorials, the evidential value of which he seems to 
accept implicitly, certain unpublished designs of filiphas Levi; 
they are certainly interesting as examples of the manner in 
which the great occultist manufactured the archaeology of the 
Tarot to bear out his personal views. We have (c) Trump 
Major, No. 5, being Horus as the Grand Hierophant; drawn 
after the monuments; (b) Trump Major No. 2, being the High 
Priestess as Isis, also after the monuments; and (c) five imag- 
inary specimens of an Indian Tarot. This is how la haute science 
in France contributes to the illustration of that work which Dr. 
Papus terms /iW^ de la science eternelle; it would be called by 
rougher names in English criticism. The editor himself takes 
his usual pains and believes that he has discovered the time at- 
tributed to each card by ancient Egypt. He applies it to the 
purpose of divination, so that the skilful fortune-teller can now 



176 ILLUSTRATED KEY TO THE TAROT. 

predict the hour and the day when the dark young man will meet 
with the fair widow, and so forth. 

XXVIII 

Le Tarot des Bohemiens. Par Papus. 8vo, Paris, 1889. Eng- 
lish Translation, second edition, 1910. 
An exceedingly complex work, which claims to present an ab- 
solute key to occult science. It was translated into English by 
Mr. A. P. Morton in 1896, and this version has been re-issued 
recently under my own supervision. The preface which I have 
prefixed thereto contains all that it is necessary to say regarding 
its claims, and it should be certainly consulted by readers of 
the present Pictorial Key to the Tarot. The fact that Papus 
regards the great sheaf of hieroglyphics as "the most ancient 
book in the world," as *'the Bible of Bibles," and therefore as 
"the primitive revelation," does not detract from the claim of 
his general study, which — it should be added — is accompanied 
by numerous valuable plates, exhibiting Tarot codices, old and 
• new, and diagrams summarizing the personal thesis of the 

writer and of some others who preceded him. The Tarot of the 
Bohemians is published at 6.?. by William Rider & Son, Ltd. 

XXIX 

Manuel Synthetique et Pratique du Tarot. Par Eudes Picard. 
8vo, Paris, 1909. 
Here is yet one more handbook of the subject presenting in 
a series of rough plates a complete sequence of the cards. The 
Trumps Major are those of Court de Gebelin and for the Lesser 
Arcana the writer has had recourse to his imagination ; it can 
be said that some of them are curious, a very few thinly sug- 
gestive and the rest bad. The explanations embody neither re- 
search nor thought at first hand; they are bald summaries of the 
occult authorities in France, followed by a brief general sense 
drawn out as a harmony of the whole. The method of use is 
confined to four pages and recommends that divination should 
be performed in a fasting state. On the history of the Tarot, 
M. Picard says (a) that it is confused; {h) that we do not know 
precisely whence it comes; (c) that, this notwithstanding, its in- 
troduction is due to the Gipsies. He says finally that its interpre- 
tation is an art. 



